3J--.J 


.J^. 


LIBRA_RY 


Theoloaieal    Semina  r  v  , 
BV    4905    .R87    1836    v.l 
Russell,    David. 
^      Letters,    practical    and 
consolatory 


Ii<Hth\ 


No... 


THE 


LIBRARY 


OF 


(tfivlnttun  'B.no'mlttiQt. 


EDITED   BY 


THE    REV.  HERMAN   HOOKER,  M.  A., 

AUTHOR  OF  THE  "  PORTION  OF  THE  SOUL,"  &c. 


VOL.  III. 


^^ 

^^^xT 

LABOHE 

Philadelphia: 

UELTJCENS. 

WILLIAM 

M 

A  R  S  H  A  L  L    AND 

company; 

NEW  YORK:  LEAVITT,  LORD  & 

CO. 

M  DCCC  XXXVI. 

BDHLINGTON,  N.  J. 
J.  L.  Powell,  i'riut.r. 


LETTERS, 

PRACTICAL  AND  CONSOLATORY; 

DESIGNED  TO  ILLUSTRATE 

THE  NATURE  AND  TENDENCY 

OF 

THE   GOSPEL. 


BY  THE  REV.  DAVID 'ilUSSELL,  D.  D. 

AUTHOR  OF  "A  SURVEY  OF  THE  OLD  AND  NEW  COVENANTS,"  "A  VIEW  OF  THE 
ADAMIC  AND  MEDIATORIAL  DISPENSATIONS,"  &c. 


"These  things  write  we  unto  you,  that  your  joy  maybe  full."— 1  John  i.  4. 


FROM  THE  FOURTH  EDINBURGH  EDITION, 

WITH  AN  INTRODUCTORY  ESSAY 

BT 

THE  REV.  HENRY  A.  BOARDMAN,  PHILADELPHIA. 


IN  TWO  VOLUMES. 

VOL.  L 


PHILADELPHIA  : 

W.  MARSHALL,  &  CO. 

NEW  YORK:  LEAVITT,  LORD  AND  CO. 


M  DCCC  XXXVI. 


Entered,  according  to  the  Act  of  Congress,  in  the  year  1836,  by 
W.  Mahshall  &  Co.  in  the  Clerk's  Office  of  the  District  Court  of 
the  Eastern  District  of  Pennsylvania. 


ADVERTISEMENT. 


The  following  Letters  were  addressed,  for  the  most  part,  to  persons 
in  affliction.  They  are  not,  however,  merely  consolatory.  Sorrow 
is  the  fruit  of  sin,  and  therefore  its  true  cure  lies  only  in  that  medi- 
cinal truth  which  purifies  the  heart,  and  "saves  and  sets  the  sinner 
free."  With  this  conviction,  it  was  the  Writer's  object  in  these 
Letters  to  state  that  great  truth  in  the  different  lights  and  connec- 
tions in  which  it  appears  in  Scripture.  The  individuals  to  whom 
they  were  written  believed  that  they  received  benefit  from  them,  and 
they  thought  that  others  might  do  so  likewise.— This  is  the  history 
of  their  publication. 


CONTENTS. 


Page. 
INTRODUCTORY  ESSAY 13 

LETTER  I. 

ox  THE  SUFFERIXGS  OF  CHRIST. 

General  observations  on  the  sufferings  of  Christ — They  con- 
tinued through  his  life — The  nature  of  those  he  endured  in 
Gathsemane  and  on  the  Cross — Their  expiatory  design — 
Were  inflicted  by  God  as  the  lawgiver — Flowed  from  a  sense 
of  the  evil  of  sin  and  of  the  Divine  displeasure,  and  from  the 
desertion  of  his  Father — This  typified  under  the  law — Were 
endured  in  circumstances  of  shame — Were  increased  by  the 
powers  of  darkness,  and  by  many  other  secondary  causes ; 
and  terminated  in  death 37 

LETTER  n. 

ox  THE  GLOKT  OF  CHRIST. 

General  remarks  on  the  glory  of  Christ,  as  illustrated  by  his 
sufferings.  His  glory  a  striking  manifestation  of  the  Di^^ne 
character — Appears  in  his  resurrection — In  his  ascension — 
The  completion  of  the  atonement — The  Divine  approbation 
of  his  work — And  his  ministrations  and  bliss  in  the  heavenly 
sanctuary.  Was  the  subject  of  his  prayer  and  conversation 
on  earth — Demonstrates  the  perfection  of  his  sacrifice — Is  the 
source  of  peace  before  God — of  sanctification — of  consolation 
under  affliction,  and  in  the  prospect  of  death  and  eternity,  .     56 


VIU  CONTEiS'TS. 

LETTER  III. 

ON  THE  INVITATIOXS  ANI)  PHOMISKS   OF  THE  GOSPEL. 

The  importance  of  understanding  the  invitations  and  promises 
of  the  Gospel — The  former  addressed  to  men  considered  as 
sinners,  the  latter  respect  them  as  believers — Self-examination 
not  designed  to  find  a  warrant  to  go  to  Christ — This  illus- 
trated by  a  reference  to  the  manna,  the  cities  of  refuge,  and 
the  brazen  serpent — The  happy  eftcct  of  the  knowledge  of 
the  truth — The  study  of  ihc  character  of  Christ  necessary  to 
our  sanctification — The  great  object  of  faith  should  be  stea- 
dily contemplated — General  reflections 71 

LETTER  IV. 

THOUGHTS  ox  THE  LAW  AND  THE  GOSPEL. 

Remarks  on  the  Scriptural  mode  of  teaching — The  law  ought 
to  be  fully  laid  before  men,  and  all  false  refuges  exposed — 
The  Gospel  ought  to  be  freely  declared  to  them — Faith  in 
Christ  ought  to  be  inculcated  at  the  very  first — the  danger  of 
stopping  short  of  the  Saviour — Every  duty  should  be  en- 
forced in  connection  with  faith  in  the  Gospel — All  true  holi- 
ness the  fruit  of  this  principle 89 

LETTER  V. 

ON  CHHISTIAN   COMFOIIT. 

The  most  eminent  Christians  feel  imperfections — An  error  as  to 
comfort  and  obedience  noticed — The  proper  source  of  Chris- 
tian holiness  and  joy — The  evil  of  mistakes  as  to  this — Two 
kinds  of  distress  descrilied — The  Scriptural  mode  of  comfort- 
ing the  dej«'ctod — The  use  of  self-examination — Holiness  con- 
nected with  Christian  consolation — Their  reciprocal  influ- 
ence-^The  use  of  past  enjoyments — Conclusion 107 


..-^ 


CONTENTS.  IX 

LETTER  VI. 

ON  THK  PKACTICAL  IlSTFLtTENCE  OF  THE  TRUTH. 

The  Divine  character  displayed  in  the  Gospel — Its  fitness  to  im- 
part peace — Mistakes  regarding  it — Its  influence  in  promot- 
ing sanctification — The  necessity  of  Christian  watchfulness 
— Self-righteousness  not  the  only  evil  of  which  men  are  in 
danger — The  promise  of  Divine  aid — Conclusion 128 

LETTER  VII. 

HII^TS  ox  THE  MEANS  AND   HAPPY  EFFECTS  OF   SANCTIFICATION. 

The  Gospel  addresses  men  as  sinners  as  well  as  sufferers — Its 
great  object  is  to  save  from  sin — Is  not  an  exhibition  of  bene- 
volence only,  but  of  the  whole  charactfir  of  God — This  essen- 
tial to  the  happiness  of  man — Holiness  and  happiness  insep- 
arably connected — The  importance  of  the  example  of  belie- 
vers— The  influence  of  the  example  of  Christ — Christain  joy 
connected  with  repentance — Conclusion 142 

LETTER  VIIL 

ON  THE  PEHSEVEttANCE  OF  CHRISTIANS. 

H  ■  ■ 

The  perseverance  of  believers,  a  doctrine  of  Scripture — The 
abuses  of  the  doctrine  noticed — The  design,  and  the  proper 
use  of  it — Unscriptural  views  that  have  been  taken  of  it — Is 
illustrated  by  what  happened  on  Paul's  voyage  to  Rome — 
The  nature  of  filial  fear,  as  connected  with  it — The  danger 
of  presumption — The  use  of  Scripture  examples  of  declen- 
sion— The  connection  in  which  the  doctrine  is  taught  in 
Scripture — Perseverance,  not  simply  the  connection  of  two 
distinct  things,  but  a  continuance  in  a  particular  course — The 
necessity  of  connecting  the  means  and  the  end  exemplified 
by  the  Apostles — Conclusion 159 


X  CONTENTS. 

LETTER  IX. 

0>-   THE  MAKNER   IX  WHICU  THE  SCHIPTLRKS  INTUODUCK  THE 
DiyiXE  PURPOSKS. 

Improper  manner  of  considering  the  Divine  decrees — Christians 
said  to  be  chosen  of  God,  because  separated  from  the  world — 
The  purposes  of  God  introducod,  to  ilkistrate  tlic  freenoss  of 
grace  in  the  plan  of  redemption — Designed  to  confirm  our 
faith  in  its  accomphshment — As  an  encouragement  to  Chris- 
tians in  the  time  of  affliction — Intended  as  a  warning  to  gain- 
sayers — The  gospel  is  addressed  to  all — Its  invitations  rest 
on  the  value  of  the  atonement — The  ground  of  condemnation, 
the  rejection  of  the  gospel — The  character  of  the  Jews  and 
proselytes,  in  the  days  of  our  Lord  and  his  apostles — The 
importance  of  stating  truth  in  a  Scriptural  manner 182 

LETTER  X. 

ox  THE  DEATH   OF  A    IIELATIVE. 

The  cliaractcr  of  Christ,  the  great  spring  of  consolation — The 
import  of  his  address  to  John  in  the  Isle  of  Patmos — The 
power  of  the  Gospel  in  affliction  and  death — The  death  of 
friends  ought  to  be  improved — The  contemplation  of  heaven, 
a  means  of  support — Dark  providences  will  yet  be  explained 
— Some  causes  of  this  darkness — The  nature  of  Christian 
patience — This  exemplified  by  Christ — The  importance  of 
confidence  in  God — The  blessedness  of  departed  saints,  a 
source  of  comfort — Tiie  duty  of  cherishing  faith,  holy  joy, 
and  Christian  hope — Conclusion 219 

LETTER  XL 

0\    THE    IIENEKIT   OF   AFFLICTION. 

Affliction  the  common  lot  of  mankind — Ought  to  be  improvetl 
— Designed  to  sanctify  the  soul — The  means  of  prcvenling 


CONTENTS.  XI 

sin — Serve  to  try  the  charactei* — Strengthen  religious  prin- 
ciple— Fit  for  extensive  usefulness — Are  blessed  for  the  pur- 
pose of  av^rakening  to  a  sense  of  sin  and  of  misery — Lead  to 
acknowledge  the  hand  of  God — Make  us  sensible  of  our  pro- 
per place — Lead  to  the  Scriptures  and  the  throne  of  Grace — 
Teach  the  uncertainty  of  earthly  things — The  happiness  of 
confidence  in  God  when  under  them — Christians  need  to  have 
fear  as  well  as  love  kept  alive — The  danger  of  despising  the 
rod,  and  of  fainting  under  it — Conclusion 232 

LETTER  XIL 

ox  OTJR  lord's  answer   TO  THE   SONS  OF   ZEBEDEE. 

Then  came  to  him  the  mother  of  Zebedee's  children  with  her 
sons  worshipping  him,  and  desiring  a  certain  thing  of  him. 
And  he  said  unto  her.  What  Avilt  thou  ?  She  saith  unto 
him.  Grant  that  these  my  two  sons  shall  sit,  the  one  on  thy 
right  hand  and  the  other  on  the  left,  in  thy  kingdom.  But 
Jesus  answered  and  said.  Ye  know  not  what  ye  ask.  Are  ye 
able  to  drink  of  the  cup  that  I  shall  drink  of,  and  to  be  baptized 
wdth  the  baptism  that  I  am  baptized  with  ?  They  say  unto 
him,  We  are  able.  And  he  saith  unto  them.  Ye  shall  drink 
indeed  of  my  cup,  and  be  baptized  with  the  baptism  that  I 
am  baptized  with ;  but  to  sit  on  my  right  hand,  and  on  my 
left  is  not  mine  to  give;  but  it  shall  be  given  to  them  for 
whom  it  is  prepared  of  my  Father. — Matt.  xx.  21 — 23.   .  .  .  254 

LETTER  XIIL 

OJf  THE  DIVERSITY  OF  DEGREES  IN  GLORY, 

General  remarks — Future  blessedness  the  result  of  the  divine  ap- 
probation, of  the  approving  testimony  of  conscience,  of  being 
blessings  to  others,  and  of  an  enlarged  capacity  for  spiritual 
enjoyments — The  diversity  of  rewards  explicitly  taught  in 
Scripture — Consistent  with  salvation  by  grace — The  works 


xii  CONTEXTS. 


rewarded,  the  fruits  of  divine  favor — The  reward  bestowed 
for  the  sake  of  Christ — Is  an  addition  to  the  general  blessing 
of  redemption — Is  a  display  of  the  divine  love  to  righteous- 
ness— Is  not  an  arbitrary  gift,  but  the  natural  efibcts  of  exist- 
ing principles — Conclusion 278 


LETTER  XIV. 

ox   SOME  DimCULTIES  RELATIVE  TO   C0XI3<G  TO   CUIIIST. 

Difficulty  respecting  conviction  of  sin — Relative  to  repentance 
The  nature  of  coming  to  Christ — The  state  of  mind  con- 
nected with  coming  to  the  Saviour — Mistake  relative  to  the 
work  of  the  Spirit — The  nature  of  genuine  humility — Con- 
clusion  


309 


LETTER  XV. 

ON  CHIITSTIAN   COXFIUENCE  IN   VRATEn. 

Confidence  in  prayer  the  privilege  of  Christians — Arises  from 
the  character  of  God  as  a  Father — From  the  atonement — 
From  the  intercession  of  Christ — From  the  promises  of  a  gra- 
cious answer — Includes  the  freedom  of  speech  at  the  throne 
of  grace — Necessary  l)ecause  of  discouragements — Blessings 
we  are  warranted  to  ask 332 


INTRODUCTORY    ESSAY. 


The  author  of  the  followmg  work,  is  a  distinguished  Min- 
ister  of  the  Dissenting  Congregational  Church  in  Scotland. 
He  has  a  large  and  important  pastoral  charge,  in  the  town 
of  Dundee,  where,  it  is  understood,  his  efforts  have  been 
much  blessed  in  the  promotion  of  pure  and  evangelical  re- 
ligion. His  influence,  however,  is  not  limited  to  the  field 
of  his  immediate  labors.  The  name  of  Dr.  Russell  is  fa- 
miliar  to  the  friends  of  Christ  throughout  the  United  King- 
dom; and  his  eminent  piety,  talents,  and  usefulness  have 
placed  him  in  the  front  rank  of  those  celebrated  Divines, 
who  are  justly  regarded  as  an  ornament  to  his  country  and 
an  invaluable  blessing  to  the  age.  His  various  writings 
are  held  in  high  estimation  on  the  other  side  of  the  Atlan- 
tic, and  it  is  not  a  little  surprising  that  the  extensive  circu- 
lation which  they  have  had  there,  has  not  led  to  an  earlier 
republication  of  them  m  the  United  States.  This  series  of 
*' Letters"  is  perhaps  the  most  interesting  of  all  his  works. 
It  has  passed  through  several  editions  within  the  few  years 
which  have  elapsed  since  it  first  appeared  ;  and  those  who 
may  peruse  it,  will  not  deem  the  opinion  an  extravagant 
one,  that  it  will  hereafter  rank  with  the  standard  volumes 
on  practical  religion,  which  find  a  place  in  every  Christian 
library. 

A  reference  to  the  table  of  contents  will  evince  that  the 
subjects  to  which  these  Letters  relate,  are  of  the  deepest  in- 
terest and  importance.  The  holiness  of  the  Divine  law, 
the  ruined  condition  of  man,  the  sufferings  of  the  Saviour, 


XIV  INTRODUCTORY    ESSAY. 

the  perfect  adaptation  of  the  Gospel  to  our  spintual  necos* 
sities,  the  method  by  which  we  may  secure  an  interest  in 
the  blood  of  atonement,  the  nature  of  regeneration,  the  true 
support  under  trials,  the  means  of  a  progressive  conformity 
to  the  Divine  image,  and  the  nature  of  that  rest  which  re- 
mains for  the  people  of  God  hereafter, — these  are  among 
the  topics  discussed  in  the  following  pages,  and  they  are 
obviously  topics  which  concern  the  present  and  future  \\c\' 
fare  of  every  human  being.  There  are  many  other  sub- 
jects on  which  it  is  desirable  to  have  just  and  accurate  ideas ; 
on  these  it  is  indispensible.  Ignorance  and  error  in  other 
cases,  may  be  harmless;  but  in  respect  to  these  points  they 
are  culpable,  and  may  involve  the  ruin  of  the  soul. — Un- 
der the  full  impression  of  the  truth  here  stated,  these  Let- 
ters appear  to  have  been  written.  The  author  brought  to 
the  work  a  powerful  and  discriminating  mind,  a  familiar 
acquaintance  with  the  word  of  God,  an  ample  store  of 
Christian  experience,  and  a  disposition  eminently  chastened 
and  sanctified  by  the  influence  of  those  precious  truths 
which  he  so  impressively  commends  to  the  devout  attention 
of  others.  With  these  qualifications  for  the  task,  he  en- 
gages in  the  discussion  of  the  various  questions  embraced 
in  the  plan  of  the  work,  with  a  constant  reference  to  the 
spiritual  benefit  of  his  readers.  He  always  writes  with  the 
seriousness,  the  dignity,  the  candor,  and  fidelity,  which  be- 
come a  Christian  minister,  while  his  familiarity  with  scenes 
both  of  temporal  afTliclIon  and  mental  distmss,  enables  him 
to  enter  with  the  alfectionatc  sympathy  of  a  friend,  into  iho 
peculiarities  of  individual  cases  of  perplexity  or  suffering. 
The  circumstance  that  most  of  the  Letters  were  "  addressed 
to  persons  in  aflliction,"  is  a  proof  of  their  practical  charac- 
ter, and  a  pledge  that  others  upon  whom  the  hand  of  chas- 


INTROPTJCTORY   ESSAY.  XV 

tisement  has  been  laid,  may  here  find  something  adapted 
to  alleviate  their  sorrow.  At  the  same  time  it  is  proper  to 
guard  the  reader  against  the  idea  which  the  title  of  the 
work  might  suggest,  that  these  volumes  are  designed  chief- 
ly for  the  afflicted,  or  that  they  are  made  up  of  those  fa- 
miliar counsels  which  are  commonly  published  under  the 
designation  of  "  Letters."  The  leading  aim  of  the  author 
is  "  ^0  illustrate  the  nature  and  tendency  of  the  Gospel  ,•" 
and  whether  he  is  endeavoring  to  comfort  the  mourner  or 
guide  the  inquiring  sinner,  to  undeceive  the  self-righteous 
formalist  or  animate  the  humble  believer,  to  show  the  back- 
slider his  danger  or  exhibit  to  the  sincere  Christian  his 
privileges,  he  does  it  by  unfolding  "  the  mystery  of  redemp- 
tion" and  displaying  the  riches  of  mercy,  which  are  trea- 
sured up  in  the  cross  of  Christ. 

One  of  the  most  obvious  characteristics  of  the  work  is,  that 

IT    IS    DRAWN  DIRECTLY    FROM   THE    SACRED    SCRIPTURES. 

The  light  of  divine  truth  is  reflected  from  every  page.  It 
is  impossible  to  read  a  single  Letter  without  perceivino-  that 
the  author  has  studied  the  inspired  writings  until  the  spirit 
of  them  has  pervaded  his  whole  character  and  so  impressed 
itself  upon  his  habits  of  thinking  that  his  arguments  and  il- 
lustrations are  almost  exclusively  derived  from  the  word  of 
God.  Nor  does  the  excellence  of  the  work  in  this  respect 
consist  in  the  mere  transfer  to  its  pages  of  numerous  quo- 
tations from  the  Bible.  Dr.  Russell  makes  no  display  of 
critical  learning,  but  he  is  evidently  accustomed  to  examine 
the  Scriptures  for  himself;  all  his  writings  abound  with 
striking  observations  on  important  passages,  and  in  some 
instances  familiar  texts  are  placed  in  a  new  light  and  their 
true  meaning  shown  to  be  quite  different  from  the  common 
interpretation  of  them. 


XVI  INTRODUCTORY    ESSAY. 

As  a  natural  result  of  this  thorough  acquaintance  with 
the  sacred  oracles,  the  author's  views  on  the  various 

SUBJECTS  of  which  HE  TREATS,  ARE  RE3IARKABLY  CLEAR, 

JUDICIOUS,  AND  COMPREHENSIVE.  Hc  frames  no  visionary 
theories ;  he  indulges  in  no  idle  speculations.  It  is  no  part  of 
his  object  to  exhibit  his  own  powers  or  to  amuse  his  readers ; 
his  aim  is  to  do  good ;  and  the  means  which  he  employs  is 
the  same  which  was  found  so  efficacious  by  an  Apostle,  eigh- 
teen centuries  ago,  who  said,  "We  preach  not  ourselves, 
but  Christ  Jesus,  the  Lord."  But  while  on  the  one  hand  he 
carefully  avoids  all  extravagance  of  statement,  he  is,  on 
the  other,  equally  explicit  and  decided  in  the  representation 
of  what  he  considers  as  important  truth.  He  leaves  no  one 
at  a  loss  concerning  his  sentiments,  while  he  enforces  and 
illustrates  them  with  a  weight  of  argument  and  an  array 
of  scripture  testimony,  which,  if  they  do  not  in  every  case 
carry  conviction  to  the  minds  of  others,  will  at  least  prompt 
them  to  a  profitable  examination  of  their  own  opinions. — It 
is  believed  that  few  books  contain  a  more  enlightened,  con- 
sistent, and  attractive  exhibition  of  the  nature  of  genuine 
piety,  than  will  be  found  in  these  Lettei*s.  Its  source,  its 
elements,  its  tendencies,  and  its  fruits,  are  delineated  with 
a  fidelity  and  skill  which  will  command  the  cordial  appro- 
bation of  every  intelligent  Christian.  Many  writers  err  by 
giving  an  undue  prominence  to  certain  virtues,  and  treating 
others  of  equal  importance  with  comparative  neglect :  one 
class  are  led  by  their  peculiar  temperament  to  insist  chiefly 
on  the  active  duties  of  iX'ligion,  and  another  t«j  dwell  on 
the  necessity  of  cultivating  a  mild  and  humble  temper  and 
being  much  engaged  in  meditation,  the  study  of  the  Scrip- 
tures, prayer,  and  similar  exercises.  And  we  observe  the 
same  disproportion  in  the  constituent  qualities  which  make 


INTRODUCTORY    ESSAY.  XVll 

up  the  individual  cases  of  Christian  character  around  us. 
Those  qualities  may  all  be  combined  together  in  each  par- 
ticular instance,  but  they  are  combined  in  proportions  as 
various  as  the  natural  or  acquired  peculiarities  of  the  hu- 
man species  ;  and  the  manifestations  of  them  consequently 
are  as  diversified  as  they  can  be  within  the  limits  of  that 
common  bond  of  union  which  embraces  all  who  have  the 
image  of  Christ  impressed  upon  their  hearts.     The  world 
has  seen  but  one  example  in  which  the  different  elements  of 
Christianity  were  so  mingled  as  to  form  a  character  of  per- 
fect   symmetry  and  spotless   excellence.     The  prismatic 
colors  are  not  more  harmoniously  blended  in  the  sun-beam, 
than  were  the  requirements  of  the  law  and  the  graces  of 
the  Gospel  in  the  person  of  our  adorable  Redeemer :  but  no 
sooner  does  the  light  of  divine  truth  penetrate  the  depraved 
heart  of  man,  than  the  reciprocal  affinities  of  its  rays  seem 
to  be  overcome,  and  though  none  of  them  may  be  absorbed 
and  lost,  they  are  transmitted  only  as  so  many  broken  and 
scattered  emanations,  retaining  little  resemblance  to  each 
other  or  to  the  pure  source  from  which  they  spring.     It  is 
not  supposed  that  the  evils  which  are  here  assumed  as  ex- 
isting in  our  moral  constitution,  can  be  eradicated  by  the 
mere  presentation  to  the  mind  of  a  model  of  perfect  excel- 
lence; but  no  reflecting  person  will  hesitate  to  acknow- 
ledge  the  value  of  accurate.  Scriptural  exhibitions  of  true 
religion,  whether  regarded  in  their  adaptation  to  the  conver- 
sion of  the  impenitent  or  the  sanctification  of  believers. 
Such  an  exhibition  is  contained  in  these  volumes.     The  au- 
thor does  not  indeed  undertake  to  enumerate  and  describe 
the  whole  circle  of  Christian  virtues  and  duties,  but  his 
views  of  piety  will  commend  themselves  to  the  taste  and 
judgment  of  every  enlightened  student  of  the  Scriptures. 


XYIU  INTRODUCTORY    ESSAY. 

A  Christian  formed  upon  the  principles  here  inculcated, 
would  be  grave  without  austerity,  serious  without  morose- 
ness,  cheerful  without  levity,  fervent  without  fanaticism, 
meek  without  timidity,  active  without  ostentation,  reverential 
without  gloom — in  a  word,  he  would  approximate  in  some 
humble  degi-ee  to  that  sublime  and  holy  standard  which  is  set 
up  in  the  Bible  for  our  imitation  and  in  conformity  to  which 
will  consist  the  eternal  felicity  of  the  righteous. 

Another  characteristic  of  this  work  is,  the  clearness  or 
ITS  DOCTRINAL  STATE3IENTS.  The  title  cvinces  that  the 
Letters  werc  designed  to  be  chiefly  of  a  practical  nature, 
but  the  author  was  aware  that  the  only  way  to  reform  and 
regulate  the  conduct  of  men  is  to  amend  their  hearts,  and 
hence  no  small  portion  of  the  work  is  devoted  to  a  consid- 
eration of  those  Scripture  doctrines  by  which  alone,  in  con- 
nection with  the  special  influence  of  the  Holy  Spirit,  the 
heart  can  be  radically  changed.  These  topics,  however, 
are  not  discussed  in  a  formal  systematic  manner  as  they  are 
in  theological  treatises.  The  writer  has  availed  himself  of 
the  liberty  proper  to  epistolary  composition,  to  present  ab 
struse  and  difiicult  points  in  the  garb  of  familiar  phraseol- 
ogy, and  by  thus  bringing  them  near,  he  has  divested  them 
of  much  of  that  obscurity  in  which  they  frequently  appear 
to  the  common  eye.  If  in  his  laudable  anxiety  to  make 
them  intelligible  to  his  readers,  he  has  occasionally  intro- 
duced a  term  or  phrase  in  which  we  may  hesitate  to  con- 
cur, it  must  be  conceded  that  his  explanatory  remarks  on 
doctrinal  topics,  are  in  the  main  sound  and  instructive  to  a 
degree  which  will  render  them  to  many  persons  the  most 
valuable  part  of  the  whole  work.  There  arc  (it  may  bo 
said  without  ccnsoriousness)  individuals  among  the  professed 
friends  of  the  Redeemer,  who  are  satisfied  with  very  inad- 


inthoductory  essay,  xix 

equate  views  of  those  doctrines  which  are  the  foundation 
of  their  hopes,  and  who,  consequently,  have  Uttle  experience 
of  the  consolations  of  the  Gospel  and  put  forth  no  vigorous 
exertions,  for  the  salyation  of  others.  There  are  also  some 
intelligent  men  of  the  world  who  complain  of  the  mys- 
terious aspect  in  which  even  fundamental  truths  are  fre- 
quently presented,  and  of  the  difficulty  which  they  find  in 
gaining  a  clear  apprehension  of  them.  To  both  of  these 
classes  the  observations  above  referred  to  are  respectfully 
commended  :  to  the  former,  that  they  may  ascertain  wheth- 
er they  are  building  upon  the  "sure  corner  stone"  which 
God  himself  has  laid  in  Zion,  and  if  so,  that  they  may  en- 
deavor to  walk  worthy  of  their  high  vocation ;  to  the  latter, 
that  they  may  see  the  reasonableness  of  those  doctrines 
which  they  have  hitherto  rejected,  and  the  reality  of  that 
danger  which  impends  over  all  who  refuse  to  trust  in  the 
Lord  Jesus  Christ  for  mercy. 

It  will  not  be  understood  from  these  remarks  that  the  au- 
thor of  the  Letters  has  withheld  or  compromised  any  essen- 
tial truth,  in  order  to  reconcile  men  to  the  plan  of  redemption 
revealed  in  the  Scriptures.  No  pride  of  intellect,  or  love  of 
novelty,  or  fondness  for  speculation,  has  led  him  to  examine 
the  Bible  with  a  view  to  discover  doctrines  which  were  un- 
known to  the  Church  in  former  ages,  nor  has  he  presumed 
to  modify  those  inspired  statements  which  are  the  most  of- 
fensive to  human  pride.  But  he  has  discussed  these  subjects 
in  a  manner  so  entirely  free  from  harshness  and  severity, 
with  so  much  of  the  candor  of  a  Christian,  the  wisdom  of 
a  scholar,  and  the  fidelity  of  an  "ambassador  for  Christ," 
that  his  sentiments  can  hardly  fail  of  producing  a  favorable 
impression  on  any  individual  who  is  not  prejudiced  beyond 
the  possibility  of  conviction. 


XX  INTRODUCTORY    ESSAY. 

Again,  it  is  not  one  of  the  least  excellencies  of  this  work, 
that  while  it  furnishes  a  lucid  representation  of  the  essential 
doctrines  of  the  Gospel,  it  also  POI^'TS  out  their  practi- 
cal TENDENCY  AND   EXHIBITS  THEM  AS  THE  FOUNDATION 

OF  CHRISTIAN  MORALITY. — It  is  Dot  easy  to  estimate  too 
highly  the  value  of  a  sound  creed,  but  many  persons  have 
mistaken  a  firm  adherence  to  "a  form  of  sound  words"  for 
"the  power  of  godliness."  While  the  Scriptures  insist  much 
on  the  necessity  of  faith,  they  abound  quite  as  much  in  ex- 
hortations to  obedience.     If  they  declare  that  "  he  that  6e- 
lieveth  not  shall  be  damned,"  they  also  assure  us  that  "  with- 
out holiness  no  man  shall  see  the  Lord."     The  amount  of 
their  instructions  on  this  subject,  is,  that  where  the  truth  is 
cordially  believed,  it  will  invariably  produce  "  the  peaceable 
fruits  of  righteousness."     Hence  the  truth  is  declared  to  be 
instrumentally  employed  in  our  regeneration  and  we  are 
said  to  be  "begotten"  by  it  and  "made  free"  (from  the  pow- 
er of  sin)  by  it,  and  it  is  affirmed  by  our  Saviour  to  be  the 
means  of  our  sanctification :  "sanctify  them  through  thy 
truth,  thy  word  is  truth."     Hence,  too,  disobedience  to  the 
truth  is  spoken  of  by  an  Apostle  as  conclusive  evidence  of 
the  want  of  love  to  God:  "He  that  saith,  I  know  him,  and 
keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is 
not  in  him.     But  whoso  keepeth  his  word,  in  him  verily  is 
the  love  of  God  perfected :  hereby  know  we  that  we  are  in 
him."     That  an  individual  may  yield  a  speculative  assent 
to  the  statements  of  the  sacred  writers,  which  shall  be  inop- 
erative as  to  his  conduct  and  worthless  in  the  sight  of  God, 
is  not  denied  in  the  Bible  but  expressly  asserted ;  for  we  are 
told  of  some  who  "held  the  truth  in  unrighteousness,"  and 
we  are  cautioned  against  cherishing  a  "  faith  without  works," 
which  is  stigmatized  as  a  "  dead  faith."     Examples  of  this 


INTRODUCTORY    ESSAY.  XXI 

kind  have  existed  in  all  ages,  and  they  are  to  be  found  in  eve- 
ry community  and  perhaps  in  every  Church.  To  the  perni- 
cious influence  which  they  have  silently  and  in  most  cases 
unconsciously  exerted,  may  be  traced  in  part  the  prevalent 
disposition  to  undervalue  the  doctrines  of  the  Scriptures  as 
dry  abstractions  which  have  little  connection  with  the  active 
duties  of  life.  It  is  not  surprising  that  men  should  set  lightly 
by  an  acquisition  which,  they  imagine,  serves  only  to  give 
an  individual  "a  name  to  live"  while  he  is  manifestly  "dead." 
It  is  of  great  importance  therefore  both  as  regards  profess- 
ing Christians  and  unconverted  persons,  that  the  doctrines 
of  the  Gospel  should  be  faithfully  exhibited  and  their  effica- 
cy (under  the  administration  of  the  Holy  Spirit)  in  purifying 
the  heart  and  controlling  the  life,  distinctly  asserted  and 
proved  from  the  word  of  God.  And  this  has  been  done 
in  the  following  Letters.  The  author  has  dwelt  at  large  on 
the  plenitude  of  the  Divine  mercy  and  the  infinite  riches  of 
free  grace  displayed  in  the  work  of  redemption :  he  has 
shown  that  the  salvation  of  even  a  single  sinner  is  the  fruit 
of  unmerited  favor,  and  that  sovereign  grace  not  only  provi- 
ded the  great  atoning  sacrifice  which  made  it  consistent  with 
the  perfections  of  the  Deity  to  offer  pardon  to  our  guilty 
race,  but  secures  the  actual  application  of  the  "  blood  of 
sprinkling "  to  the  heart,  and  constrains  us  to  embrace 
those  precious  invitations  which  we  should  otherwise  reject 
to  our  eternal  undoing.  But  while  the  commencement,  the 
progressive  advancement,  and  the  ultimate  perfection  of  the 
life  of  God  in  the  soul,  are  here  uniformly  ascribed  to  the 
Holy  Spirit,  men  are  not  lefl  to  infer  that  they  have  no- 
thing to  do  in  order  to  "  work  out  their  own  salvation."  On 
the  contrary,  they  are  constantly  reminded  that  "  the  grand 
object  of  the  Gospel  is  to  assimilate  the  heart  to  God  by 


JXa.  INTRODUCTORY  ESSAY. 

assimilating  us  to  its  own  holy  character ;"  that  "  the  end 
of  religious  knowledge,  is  to  subdue  the  corrupt  dispositions 
of  the  heart,  and  to  cherish  and  direct  the  principles  of  love 
to  God  and  our  brethren,"  and  that  if  this  end  is  not  gained, 
the  man  v/hosc  knowledge  has  puffed  him  up,  is  walking  in 
a  vain  show  and  "  pleasing  himself  with  empty  specula- 
tions." They  arc  told  that  "  while  we  live  by  faith  in  the 
Son  of  God  and  hold  fast  the  saving  truth,  we  are  struck 
with  the  manifestation  of  the  Divine  glory,  the  beauty  and 
the  excellence  of  Jehovah,  as  at  once  the  just  God  and  the 
Saviour,  and  as  the  source  and  the  pattern  of  all  perfection 
and  blessedness ;"  tliat  in  this  way  "  the  heart  is  drawn  to 
him  and  captivated  by  his  glory  in  the  transporting  charac- 
ter of  the  God  and  Father  of  Christ,  and  our  God  and 
Father  through  him ;"  that  "  here  all  that  is  great  and  all 
that  is  good  meet,  and  produce  in  our  hearts  the  correspond- 
ing principles  of  fear  and  of  love  which  mutually  influence, 
chasten,  and  temper  each  other;"  and  that  thus  "we  are 
made  to  advance  in  conformity  to  that  which  is  the  ground 
of  our  hope  and  the  source  of  our  happiness." — These  just 
and  salutary  sentiments  the  author  every  where  inculcates — 
uniformly  evincing  the  same  laudable  zeal  to  guard  the  in- 
terests of  sound  morality  as  he  does  to  exhibit  and  defend 
the  doctrines  of  the  Gospel  in  their  purity. 

That  the  doctrines  of  grace  should  be  charged  with  hav- 
ing a  licentious  tendency,  is  no  strange  thing  in  our  day, 
since  the  same  objection  was  urged  against  the  Gospel  dur- 
ing the  personal  ministry  of  the  apostles.  It  was  contend- 
ed then,  as  it  has  been  since,  that  to  make  the  pardon  of 
sin  a  mere  gratuity  and  justify  men  through  the  imputed 
righteousness  of  Clirist  irrespective  of  their  own  merits, 
would  have  the  effect  to  relax  the  bonds  of  moral  obligation 


INTRODUCTORY  ESSAY.  XXlll 

and  encourage  the  practice  of  vice.  It  does  not  appear 
that  the  individuals  who  first  invented  this  calumny  or  those 
who  have  since  adopted  it,  were  such  patterns  of  excellence 
as  to  authorize  them  to  stand  forth  in  this  way,  the  self-con- 
stituted champions  of  morality,  or  to  entitle  them  to  an 
elaborate  reply.  The  apostle  Paul,  however,  condescend- 
ed to  notice  them  on  several  occasions,  and  the  answer 
which  he  has  left  on  record  in  the  sixth  chapter  of  his  Epis- 
tle to  the  Romans,  would,  if  duly  considered,  forever 
silence  the  cavil  of  which  we  are  speaking.  "How  shall 
we,"  he  asks  with  emphasis,  "  who  arc  dead  unto  sin,  live 
any  longer  therein  1"  The  Christian  has  not  only  ceased 
to  love  sin,  but  he  hates  and  shuns  it,  and  it  no  longer  has 
dominion  over  him.  The  enmity  of  his  heart  has  been 
slain;  he  has  "put  off  the  old  man  which  was  corrupt  ac- 
cording to  the  deceitful  lusts,  and  put  on  the  new  man 
which  after  God  is  created  in  rio;hteousness  and  true  holi- 
ness."  And  although  through  the  remaining  imperfection 
of  his  nature,  he  often  yields  to  temptation,  and  departs 
from  God,  he  does  not  allow  himself  in  sin  and  laments 
over  his  inconsistencies  with  tears  of  genuine  contrition. 
This  mighty  revolution  in  the  sinner's  character,  is  wholly 
overlooked  by  those  who  ascribe  to  the  Gospel  a  demoral- 
izing tendency.  They  assume  that  his  corrupt  propensities 
are  still  unsubdued,  that  his  affections  are  still  fixed  su- 
premely upon  the  world,  and  that  he  is  just  as  averse  to 
holiness  and  just  as  prone  to  sin  as  he  was  prior  to  the 
period  of  his  forgiveness :  whereas  he  has  been  from  that 
moment  a  "new  creature."  His  views,  his  principles,  his 
desires,  his  aims,  are  radically  changed.  A  principle  of 
spiritual  life  has  been  implanted  in  his  heart ;  he  has  seen 
something  of  the  glory  of  heavenly  things;  God  has  be- 


XXIV  INTRODUCTORY    ESSAY. 

come  the  chosen  portion  of  his  soul;  and  it  is  his  daily 
prayer  that  he  may  be  more  and  more  transformed  into 
the  image  of  his  Saviour. — This  renovation  of  character,  it 
is  true,  formed  no  part  of  the  meritorious  ground  of  his  justi- 
fication, but  it  was  almost  coincident  with  it  in  point  of  time, 
for  we  know  that  in  every  case  "  whom  God  justifies  them 
he  also  sanctifies."  Justification  is  the  act  of  God  towards 
us;  sanctification  is  the  work  of  the  Holy  Spirit  in  us,  of 
which  regeneration  is  the  commencement.  Justification  is 
a  change  of  state  ;  sanctification  a  change  of  character.  In 
the  one  we  are  pardoned  and  accepted  as  legally  righteous 
in  the  sight  of  God,  solely  on  the  ground  of  what  Christ 
has  done  and  suffered  for  us ;  in  the  other,  we  become  per- 
sonally righteous  through  the  positive  application  of  the 
truth  to  our  hearts  by  the  Holy  Spirit.  Justification  is 
complete  at  once ;  sanctification  is  a  gradual  and  progres- 
sive work,  and  will  be  perfected  only  when  we  enter 
Heaven. 

It  is  then  an  adequate  reply  to  the  objection  which  has 
been  mentioned,  that  the  very  act  of  relying  upon  Christ 
for  salvation,  presupposes  in  every  instance  a  solemn  con- 
viction on  the  part  of  the  individual  concerned,  of  his  guilty 
and  ruined  condition.  He  comes  as  a  suppliant  to  im- 
plore mercy.  He  comes  as  a  criminal  to  sue  for  pardon. 
He  comes  as  a  rebel  to  lay  down  his  arms  and  submit  im- 
plicitly to  the  will  of  his  Sovereign.  He  comes,  srcalizing  in 
a  faithful  degree  that  he  has  destroyed  himself  and  that  it 
would  be  just  in  God  to  visit  upon  him  the  retributions  of 
his  righteous  law.  With  an  entire  renunciation  of  all  self- 
dependence,  he  casts  himself  upon  the  mercy  of  God  in  Je- 
sus Christ,  with  fervent  gratitude  for  the  proffer  of  forgive- 
ness, supreme  love  to  the  Divine  character,  and  an  unreserved 


INTRODUCTORY  ESSAY.  XXV 

consecration  of  himself  to  the  service  and  glory  of  the  Re- 
deemer.    So  far,  therefore,  are  the  doctrines  on  which  this 
view  of  salvation  is  founded  from  being  unfriendly  to  mo- 
rality, that  they  are  the  most  efficient  shield  and  safeguard 
of  virtue  and  piety.     They  strike  at   the  very  root  of  hu- 
man pride,   by  teaching  man  that  he  is  utterly  unable  to 
save  himself  and  can  only  be  pardoned  through  the  merits 
of  that  Redeemer  whose  authority  he  has  always  contemned 
and  whose  blessings  he  has  all  his  life  perverted.     They  re- 
buke   licentiousness,  by  saying  to   the  sinner  that  "  there 
shall  in  no  wise  enter  into  the  New-Jerusalem  any  thing 
that  defileth  or  maketh  a  lie."     They  break  the  sknnber  of 
the  deceived  formalist,  by  declaring  to   him  that   "by  the 
deeds  of  the  law  there  shall  no  flesh  be  justified."     They 
purify  and  elevate  the  affections,  by  presenting  as  their  ap- 
propriate object  that  exalted  Being  whom  "  the  heaven  of 
heavens  cannot  contain,"  who  is  "  glorious  in  holiness,  fear- 
ful in  praises,  doing  wonders."     They  open  in  the  heart  a 
well-spring  of  gratitude,  by  revealing  the  adorable  Son  of 
God  as  now  "  bearing  our  sins  in  his  ov/n  body  on  the  tree," 
and  now  ascending  in  triumph  to  the  right  hand  of  the  Fa- 
ther "  to  give  repentance  to  Israel  and  forgiveness  of  sins." 
They  call  into  exercise  every  noble  and  generous  feeling  of 
the  soul,  by  disclosing  something  of  the  splendor  of  that 
incorruptible,  undefilcd,  and  unfading  inheritance  which  the 
Saviour  is  reserving   for   those  who  love  him.     And  they 
secure  a  life  of  holy  obedience,  by  making  the   practical 
"  fruits  of  righteousness,"  the  evidence  and   the  test  of  a 
justifying  faith. — Surely  it  is  only  through  gross  ignorance 
or  culpable  prejudice  that  any  one  can  affirm  that  these  doc- 
trines are  not  "  according  to  godliness." 

To  return  from  this  digression  (an  apology  for  which 


XXVI  INTRODUCTORY  ESSAY. 

may  perhaps  be  found  in  the  importance  of  the  subject  to 
which  it  relates,)  it  may  be  stated  as  another  leading  char- 
acteristic of  these  Letters,  that  they  abound  in  solid, 

INSTRUCTIVE,  AND  SCRIPTURAL  OBSERVATIONS  ON  EXPERI- 
MENTAL RELIGION.  The  remarks  on  doctrinal  topics  are, 
as  already  intimated,  ingenious  and  often  profound ;  but 
they  are  rather  incidental  to  the  author's  plan  than  an  essen- 
tial part  of  it,  and  always  introduced  for  some  practical 
purpose.  The  general  character  of  the  work  is  correctly 
designated  by  the  title :  it  is  "  practical  and  consolatory" 
in  the  highest  and  best  sense  of  those  terms.  It  is  confi- 
dently believed  that  no  work  can  be  found  in  which  the  true 
spirit  of  the  Gospel  is  more  skilfully  developed,  which  is 
more  amply  stored  with  the  rich  fruits  of  Christian  experi- 
ence, and  which  is  adapted  to  be  more  extensively  useful, 
than  these  volumes.  Dr.  Russell  has  not  merely  proved 
that  the  general  tendency  of  the  Scriptures  is  friendly  to 
morality ;  he  has  delineated  with  singular  ability  the  re- 
ligion of  the  heart,  and  thrown  together  a  mass  of  obser- 
vations on  personal  piety,  which  are  unsurpassed  in  excel- 
lence by  any  human  treatises  on  practical  theology.  In 
showing  the  perfect  adaptation  of  the  Gospel  to  the  neces- 
sities of  our  nature — in  detecting  the  sophistries  of  the 
depraved  heart,  exposing  its  subterfuges,  and  pointing  out 
its  less  culpable  mistakes — in  describing  the  method  by 
which  the  sinner  becomes  eftectually  united  to  the  Saviour, 
solving  the  doubts  and  perplexities  of  the  believer,  exhibiting 
the  true  grounds  of  Christian  joy,  and  enforcing  from 
evangelical  motives  the  obligations  to  perfect  holiness  of 
heart  and  life, — this  author  is  certainly  inferior  to  no  writer 
of  the  present  century.  In  confirmation  of  this  opinion  (the 
correctness  of  which  can  be  tested  only  by  a  perusal  of  the 


INTRODUCTOKY  ESSAY.  XXVll 

whole  work)  we  may  refer  to  those  Letters  which  relate 
to  *'  the  method  of  coming  to  Christ,^''  and  which  are  de- 
signed for  the  especial  benefit  of  those  who  are  inquiring 
what  they  must  do  to  be  saved.  The  condition  of  this  class 
of  persons  is  one  of  the  deepest  interest.  "  They  are  just 
arousing  from  their  long  slumber  of  sin  and  spiritual  death, 
and  will  now  either  rise  up  and  run  the  race  that  is  set 
before  them,  or  soon  sink  back  again,  as  those  are  likely 
to  do  who  are  just  disturbed,  into  a  deeper  sleep  than  ever. 
The  Spirit  of  God  is  striving  with  them,  and  they  will  yield 
to  his  suggestions  and  give  themselves  up  to  be  led  by  his 
gracious  influence,  or  grieve  him  by  resistance  and  neglect, 
and  compel  him  to  depart.  To  remain  long  as  they  now 
are  is  impossible :  their  convictions  will  speedily  end  in 
conversion  or  in  greater  indifierence,  like  the  blossoms  of 
spring  which  soon  set  in  fruit  or  fall  to  the  ground.  And 
should  their  solicitude  subside  altogether,  it  may  probably 
never  be  revived."  * 

The  importance  of  sound  and  judicious  instruction,  there- 
fore, to  persons  vvho  have  arrived  at  this  critical  period  of 
their  history,  cannot  be  too  highly  appreciated.  All  who 
have  passed  through  that  season  of  conflict  are  aware  that  it 
is  beset  with  dangers  and  difliculties ;  and  that  many  of  these 
arise  from  the  want  of  clear  and  definite  views  of  the  plan  of 
redemption.  It  is  not  supposed,  indeed,  that  this  is  the  chief 
obstacle  to  the  sinner's  conversion:  his  great  hindrance, 
and  that  which  lies  at  the  foundation  of  all  others,  is  to  be 
found  in  a  depraved  heart.  "  Ye  will  not  come  unto  me" 
said  our  Saviour,  "  that  ye  might  have  life."     And  accord- 


*  See  an  invaluable  little  work  by  the  Rev.  J.  A.  James,  of  Bir- 
mingham, entitled  "TAe  Anxious  Enquirer  after  Salvation,  direct- 
ed avd  encouraged.^'' 


XXVlll  INTRODUCTORY    ESSAY. 

ingly  wc  finrl  that  those  who  liave  been  faithfully  instruct- 
ed in  tlio  Scriptures,  are,  until  they  are  renewed  by  the 
Holy  Spirit,  equally  averse  with  others  to  the  equitable 
claims  of  the  Gospel.  Still  it  is  very  desirable  that  the 
mind  of  the  awakened  sinner  should  be  relieved  of  those  diffi- 
culties winch  s])rinij;  from  the  misapprehension  of  Scrij^ture 
doctrines  and  that  the  path  of  duty  should  be  made  as  plain 
to  him  as  the  nature  of  the  case  will  admit.  This,  it  is  be- 
lieved, has  been  successfully  attempted  in  the  fallowing 
Letters.  Dr.  Russell  has  shown  from  the  Scriptures,  the 
sufficiency  of  the  work  of  Clirist  as  the  foundation  of  our 
acceptance  with  God  and  the  efficacy  of  his  blood  in  cleans- 
ing us  from  all  sin,  the  total  inadequacy  of  all  works  of 
our  own  to  secure  for  us  the  Diviiio  favor,  the  unrestricted 
freeness  of  the  Saviour's  invitations,  and  our  absolute  need 
of  special  grace  in  order  to  a  cordial  acceptance  of  them. 
In  commenting  on  these  and  other  kindred  topics,  he  uni- 
formly aims  to  exalt  the  Saviour,  and  ascribes  all  the 
glory  of  redemption  to  Ilim  who  claims  it  as  his  rightful 
due.  He  skilfully  examines  the  false  grounds  of  confi- 
dence on  which  men  are  prone  to  rest  their  hopes  for  eter- 
nity, and  j)roves  that  many  of  the  common  excuses  for  de- 
laying to  come  to  Christ,  however  specious  they  may  ap- 
pear, spring  from  a  spirit  of  self- righteousness.  He  labors 
to  withdraw  the  attention  of  the  sinner  from  liiinself,  tliat 
it  may  be  fixed  wholly,  and  constantly  uj)on  the  Lamb  of 
God,  assuring  hiin  that  if  he  will  look  with  the  eye  of  faith 
upon  the  great  atoning  sacrifice,  his  spiritual  maladies  shall 
be  subdued  with  an  energy  as  mysterious  and  irresistible 
as  that  which  restored  health  and  viijor  to  the  d\in<£  He- 
brews  when  from  every  part  of  their  camp  they  turned  an 
imploring  look  to  the  brazen  symbol  of  that  Messiah  who 


INTRODUCTORY    ESSAY.  XXIX 

was  afterwards  to  be  <'  lifted  up"  on  the  Cross.     He  guards 
him  against  those  plausible  suggestions  of  a  proud  heart, 
that  his  sins  are  too  heinous  to  be  forgiven,  or  that  he  must 
postpone  his  application  to  the  Saviour  until  he  has  made 
himself  less  imdeservincr  of  his  favor,  or  that  his  own  merits 
are  to  be  blended  with  the  pure  work  of  Christ  as  the  basis 
of  his  reconciliation  with  God.     In  opposition  to  all  the 
fond  conceits  of  a  self-righteous  spirit,  to  the  prejudices  of 
an  unsound  education,  and  the  devices  of  a  carnal  world, 
he  exhibits  in  the  light  of  inspired  truth  the  glorious  provi- 
sion which  God  has  made  to  meet  the  evils  of  the  fall — 
describes  its  entire  suitableness  to  the  exigencies  of  our 
condition — and  shows  that  although  the  treasures  of  the 
universe  could  not  purchase  it,  there  is  not  a  child  of  Adam 
so  unworthy  or  so  obscure  that  he  may  not  have  it,  if  he 
applies  for  it  in  a  proper  manner,  "  without  money  and 
without  price." 

Equally  instructive  and  satisfactory  are  the  author's 
remarks  on  Christian  sanctiji cation.  He  writes  in  re- 
lation to  the  mistakes,  perplexities  and  discouragements 
of  the  Christian,  like  one  who  can  say,  "  we  speak  that  we 
do  know  and  testify  that  we  have  seen;"  and  no  serious 
person  can  fail  to  be  profited  by  his  enlightened  and  scrip- 
tural observations  on  this  subject.  There  is  reason  to  fear 
that  much  misapprehension  prevails  even  among  professed 
believers,  respecting  the  nature  of  the  duty  inculcated  by 
the  sacred  writers  under  every  variety  of  language,  to 
"grow  in  grace  and  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ."  By  some  it  is  assumed  that  re- 
ligion consists  in  a  scrupulous  observance  of  outward  forms 
and  ceremonies.     Others  avail  themselves  of  a  perverted 

view  of  the  doctrine  that  the  Saviour  will  never  suffer  his. 
3* 


XXX  INTRODUCTORY    ESSAY. 

sheep  to  be  plucked  out  of  his  hand,  and  derive  their  com- 
fort from  reverting  to  the  evidences  which  they  suppose 
they  once  had  of  an  interest  in  Christ,  although  their  con- 
duct during  the  interval   has  been  quite  at  variance  with 
the  requirements  of  the  Gospel.     Another  class  fancy  that 
the  demands  of  the  law  have  been  so  modified  by  the 
milder  dispensation  under  which  we  live,  that  sincerity  on 
the  part  of  the  Christian  is  accepted  of  God  in  lieu  of  per- 
fect obedience — in  other  words,  that  the  Christian  is  under 
no  obligation  to  keep  the  whole  law,  even  as  a  rule  of  du- 
ty.    Another  class,  repudiating  the  gross  idea  of  justifica- 
tion by  works,  secretly  retain  the  principle  which  they 
imagine  they  have  discarded,  and  under  an  erroneous  im- 
pression of  the  nature  of  justification,  depend  upon  their 
private   religious  duties  to  complete  the  ground  of  their 
pardon  and  acceptance  with  God.     Some,  forgetting  that 
Divine  truth  is  the  appointed  means  of  sanctification,  vainly 
jfiatter  themselves  that  habits  of  active  benevolence  may 
be  safely  substituted  for  the  humble  and  diligent  study  of 
the  Scriptures.     Others,  falling  into  the  opposite  error  and 
assuming  with  the  ancient  mystics  that  eminent  piety  can- 
not be  cultivated  except  in  a  state  of  comparative  seclusion 
from  the  world,  withdraw  from  society  and  take  no  part  in 
the  various  schemes  of  Christian  charity  for  which  the  pre- 
sent age  is  so  distinguished.     And  others — many  others — 
of  undoubted   piety  and    usefulness,  live  far  below  their 
privileges  and  have  little  enjoyment  in  religion,  because 
instead  of  looking  to  the  finished  work  of  Christ,  and  the 
promises  of  the  Gospel,  for  peace  and  consolation,  they 
live  upon  their  feelings  and  frames  and  exorcises,  and  of 
course  have  no  abiding  comfort. — This  enumeration  em- 
braces only  a  tithe  of  the  common  mistakes  on  the  subject 


INTRODUCTORY    ESSAY.  XXXI 

of  practical  religion,  but,  brief  as  it  is,  it  shows  how  import- 
ant is  the  dissemination  of  sound  and  able  treatises  which 
describe  the  true  nature  of  piety  and  furnish  such  counsels 
as  may  both  guard  the  Christian  against  self-deception  and 
assist  him  in  appropriating  to  himself  the  "  great  and  pre- 
cious promises  "  of  the  new  covenant.     Such  a  treatise  is 
comprised  in  these  Letters.     The  condition  of  the  believer 
in  a  world  of  abounding  iniquity,  whose  tendencies  are  all 
adverse  to  holiness,  is  here  accurately  delineated,  and  he 
is  solemnly  though  affectionately  warned  of  the  dangers 
which  beset  him  on  every  hand,  and  especially  of  those  to 
which  he  is  exposed  from  his  own  corrupt  heart.     The 
standard  of  duty  which  is  placed  before  him,  is  that  which 
was  given  to  the  patriarch  Abraham  by  the  glorious  Being 
who  appeared  to  him  and  said,  "I  am  the  Almighty  God; 
walk  before  me  and  be  thou  perfect : "  but  he  is  every 
where  taught  that  "  all  his  sufficiency  is  of  God,"  and  that 
he  can  do  nothing  except  in  the  strength  of  Him  who 
**  worketh  in  us  both  to  will  and  to  do  of  his  good  pleasure." 
The  author  insists  at  large  on  the  obligation  to  cultivate 
holiness  of  heart  and  life,  as  comprising  in  itself  the  essence 
and  the  sum  of  all  that  constitutes  both  our  duty  and  our 
felicity.     Instead  of  sanctioning  the  too  common  idea  that 
Christian  comfort  consists  wholly  in  the  peace  and  the 
enjoyment  which  flow  from  the  hope  of  escaping  hell  and 
obtaining  heaven,  he  observes  <'True  religion  is  happi- 
ness in  God.     Holiness  is  itself  happiness  and  not  merely 
an  accompaniment  of  it.     It  is  as  absurd  to  say  that  we 
can  be  truly  happy  without  it,  as  to  say  we  can  be  well 
without  health  or  that  we  can  be  saved  without  salvation. 
Christian  sanctity  in  spirit  and  in.  manners,  is  not  merely 
an  evidence  of  salvation :  it  is  the  very  blessing  itself." 


XXXll  INTRODUCTORY    ESSAY. 

As  the  end  at  which  the  believer  is  to  aim  is  distinctly  ex- 
hibited in  these  pages,  so  also  the  means  by  which  he  may 
make  some  humble  and  progressive  approximation  to  tliat 
end,  are  faithfully  pointed  out.  Like  most  other  writers  who 
raise  the  standard  of  obligation  very  high,  Dr.  Russell's 
estimate  of  man's  capacities  and  powers  is  not  very  flatter- 
ing to  human  pride,  nor  does  he  give  his  readers  any  en- 
couragement to  suppose  that  they  can  advance  even  a  sin- 
gle  step  towards  that  standard  without  supernatural  aid. 
He  urges  the  indispei)sible  necessity  of  a  constant  study  of 
the   sacred  volume,   in  connection   with   meditation   and 
prayer,  and  not  only  recognizes  the  fact  that  "all  Scrip- 
tures is  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  in  righteousness,"  but  shows  how  it  is  profit- 
able in  accomplishing  the  renovation  of  the  soul  and  re- 
storing it  to  the  image  of  God.     He  states  and  illustrates 
the  point  in  various  ways  that  the  efficacy  of  Divine  truth 
in  sanctifying  the  heart,  lies  not  in  a  mere  arbitrary  ap- 
pointment of  the  Deity,  but  in  its  perfect  adaptation  to  pro- 
duce that  transformation  of  character  which  is  essential  to 
our  present  comfort  and  future  glory.     The  duty  of  seeking 
this  entire  conformity  to  God,  is  enforced  by   a  variety  of 
motives,  and  chiefly  by  those  which  are  derived  from   the 
character  and  work  of  the  Redeemer.     Dr.  Russell  loses 
no  opportunity  of  displaying  the  cross  of  Christ.     All  his 
views  of  Christian  doctrine  centre  in  the  Saviour,  and  all 
his  exhortations  to  obedience  seem  to  come  from  Calvary. 
He  has  no  sympathy  with  that  frigid  philosophy  which  by 
assigning  to  the  Son  of  God  a  subordinate  part  in  the  work 
of  Rcdemi)tion,  (albeit  still  confessing  his  Divinity,)  would 
not  only  despoil  the  Gospel  of  its  glory,  but  reduce  practi- 
cal religion  to  a  lifeless  code  of  morals  or  a  selfish  system  of 


INTRODUCTORY    ESSAY.  XXXUl 

rules  of  profit  and  loss.  His  philosophy  is  of  a  purer 
origin  and  has  been  baptized 

"in  Siloa's  brook 
That  flows  fast  by  the  oracle  of  God  ;" — 

a  philosophy  which,  enlightened  from  on  high,  justly  re- 
gards sin  as  the  greatest  of  all  evils,  and  the  blood  of  atone- 
ment as  the  only  means  by  which  it  can  be  removed. 
Hence  the  author  presents  every  subject  in  its  connection 
with  the  death  and  mediation  of  the  Saviour.  If  we  would 
study  the  attributes  of  the  Deity  or  understand  the  spirit- 
uality and  holiness  of  the  Divine  law  or  discover  the  tur- 
pitude of  sin  and  the  depth  of  our  own  depravity,  he  refers  us 
to  the  sufferings  of  Christ.  If  he  instructs  the  perplexed  in- 
quirer, or  admonishes  the  backsliding  professor,  or  comforts 
the  desponding  Christian ;  if  he  arms  the  tempted,  or  warns 
the  self-confident,  or  exhorts  the  lingering,  it  is  by  pointing 
them  all  to  the  cross.  In  perfect  accordance  with  the  repre- 
sentations of  the  Bible,  he  describes  the  Saviour  as  being 
equally  essential  to  the  Christian  at  every  subsequent  step 
as  at  the  commencement  of  his  course.  "It  is  his  cross," 
he  observes,  "that  enables  us  to  vanquish  the  world.  There 
we  have  the  confirmation  of  the  fact  that  we  are  by  nature 
children  of  wrath,  and  can  only  be  saved  through  his  blood. 
There  we  are  taught  that  we  are  but  strangers  and  pil- 
grims— that  tribulation  will  assuredly  mark  our  course  be- 
low — but  that  fellowship  with  Christ  in  his  sufferings  will  be 
followed  by  fellowship  with  him  in  his  glory.  To  a  mind 
fixed  with  devotion  on  the  cross  and  sufferings  of  the  Re- 
deemer, earthly  things  will  be  stripped  of  their  attractions* 
By  this  means  '  the  world  is  crucified  unto  us  and  we  unto 
the  world.'  From  the  cross  we  turn  to  the  crown,  and  the 
glories  displayed  on  Calvary  are  connected  with  the  bright 


XXXIV  INTRODUCTORY    ESSAY. 

glories  of  Mount  Sion.  It  is  here  that  a  pure  and  spiritual 
taste  is  inspired  and  maintained.  Here  the  false  and  be- 
wildering glare  of  all  earthly  things  is  distinctly  laid  open. 
No  longer  do  they  intoxicate  us  with  delusive  joys,  or  fas- 
cinate us  v.ith  their  boasted  glories.  The  heart  is  attracted 
to  Heaven  w  here  the  Saviour  dwells.  We  feel  the  power 
of  liis  resurrection  in  the  confirmation  of  our  faith  and  our 
hope;  in  its  imparting  to  us  a  heavenly  temper;  in  its  sup- 
porting, animating,  and  purifying  us  under  all  our  trials." 
In  this  way  (it  might  be  added) — by  the  constant  contem- 
plation of  the  Redeemer  in  all  his  offices — by  studying  his 
character,  listening  to  his  instructions,  trusting  in  his  per- 
fect righteousness,  submitting  to  his  authority,  and  humbly 
imitating  his  example,  the  Christian  is  purified  from  sin, 
weaned  from  the  world,  and  gradually  "  changed  into  the 
same  image  from  glory  to  glory  as  by  the  Spirit  of  our 
God." 

These  observations  will  be  sufficient  to  exhibit  the  gen- 
eral spirit  and  tenor  of  this  v»^ork ;  and  more  than  this 
could  not  be  required  in  an  introduction.  Its  value,  how- 
ever, is  not  to  be  estimated  from  a  statement  of  a  few  of 
its  leading  characteristics.  It  is  a  work  replete  with 
thought.  Regarded  as  an  intellectual  production,  it  is  of 
a  high  order  of  excellence.  Few  men  could  present  the 
familiar  details  of  practical  piety  (a  subject  on  which  the 
best  talents  of  the  Church  have  been  employed  in  every 
age)  in  so  striking  and  attractive  a  light  as  has  been  done 
by  the  author  of  these  volumes.  And  what  greatly  en- 
hances the  worth  of  the  work  is,  that  he  has  done  it  through- 
out in  the  temper  of  a  Christian,  and  furnished  thereby  a 
happy  exemplification  of  the  lessons  which  he  inculcates 
upon  others.     While  Iiis  Letters  abound  witli  original  and 


INTRODUCTORY    ESSAY.  XXXY 

instructive  remarks,  the  writer  seems  to  be  unconscious  of 
his  own  power.  He  never  descends  from  the  dignity  of 
his  subject  to  display  himself;  and  if  he  sometimes  grasps 
topics  of  peculiar  difficulty,  it  is  done  without  any  cen- 
sorious reflections  upon  those  whose  imperfect  discussions 
of  them  have  rather  increased  than  diminished  their  diffi- 
culty, and  with  a  view  not  to  exhibit  his  own  superior  skill 
but  to  vindicate  the  truth  and  commend  it  to  the  con- 
sciences of  his  readers. 

It  is  certain  that  no  person  can  read  these  volumes 
in  a  serious  and  candid  spirit  without  being  profited.  As 
the  subjects  to  v/hich  they  relate  are  of  no  local  or  tempo- 
rary interest  but  Identified  with  the  eternal  welfare  of  every 
individual,  so  the  author's  observations  on  them  are  adapted 
to  benefit  all  who  would  "escape  the  pollutions  of  the  world," 
and  participate  in  the  privileges  of  the  Gospel  of  Christ. 
True  piety  is  substantially  the  same  in  every  age  and  coun- 
try and  sect:  and  notwithstanding  the  Church  is  divided 
into  various  denominations,  it  is  still  one  family,  with  "one 
Lord,  one  faith,  one  baptism."  There  are  certain  charac- 
teristic features  belonging  to  sincere  Christians  of  every 
name,  which  are  at  once  a  proof  of  their  fraternity 
and  an  imperishable  bond  of  union.  The  private  experi- 
ence of  David  as  delineated  in  the  Psalms, — his  tempta- 
tions and  conflicts,  his  hopes  and  joys,  his  sudden  alterna- 
tions of  confidence  and  distrust,  his  successive  seasons  of 
despondency,  encouragement,  and  holy  exultation,  his  con- 
fessions, his  prayers,  his  purposes  of  amendment — all  this 
finds  a  counterpart  in  the  secret  history  of  every  child  of 
God,  and  he  actually  adopts  in  giving  utterance  to  his  feel- 
ings the  very  expressions  made  use  of  by  the  pious  King  of 
Israel  three  thousand  years  ago.     A  more  striking  illustra- 


XXXVl  INTRODUCTORY  ESSAY. 

lion  than  this  could  not  be  found,  of  the  inspired  aphorism. 
"As  in  water  face  answereth  to  face  so  the  heart  of  man 
to  man."  And  it  may  stand  in  the  place  of  numerous  facts 
which  might  be  cited,  to  show  that  a  writer  who  enters  as 
Dr.  Russell  has  done  into  the  subject  of  experimental  reli- 
gion, will  be  sure,  if  he  take  the  Bible  for  his  guide,  to 
make  a  work  of  great  practical  utility  and  one  that  will  be 
prized  wlierever  the  influence  of  Christianity  is  felt.  The 
awakened  sinner  whose  case  is  referred  to  in  these  pages, 
is  but  the  representative  of  a  most  interesting  class  scatter- 
ed throughout  every  country  where  the  Gospel  is  preached 
— a  class  all  of  whom  have  some  of  the  same  ditficulties  to 
encounter  in  approaching  the  Saviour,  which  harrassed  and 
deluded  him.  The  Christians  to  whom  another  portion  of 
these  Letters  are  addressed,  have  made  no  mistakes  and 
met  with  no  discoura^rements  which  are  not  common  to 
their  brethren  in  every  land  and  every  denomination.  And 
the  individuals  whose  bereavements  are  here  commemorated 
have  experienced  only  the  ordinary  allotments  of  human- 
ity ;  for  there  are  those  in  every  village  and  hamlet  who 
can  sympathize  in  their  sorrows  and  would  gladly  share 
in  their  consolation.  This  work  is  sent  forth  therefore  as 
one  which  deserves  not  merely  to  be  purchased  but  to  be 
read  by  every  family.  May  the  Divine  blessing  attend  it 
and  make  it  extensively  useful  in  promoting  the  glory  of 
God,  the  revival  of  genuine  piety,  and  the  enlargement  of 
that  kingd  m  which  is  "  righteousness  and  peace  and  joy 
in  the  Holy  Ghost." 


LETTERS, 

PRACTICAL  AND  CONSOLATORY. 


LETTER  L 

ON  THE  SUFFERINGS  OF  CHRIST. 

General  observations  on  the  sufferings  of  Christ — They  continued 
through  his  life — The  nature  of  those  he  endured  in  Gethsemane 
and  on  the  Cross — Their  expiatory  design — Were  inflicted  by 
God  as  the  lawgiver — Flow^ed  from  a  sense  of  the  evil  of  sin  and 
of  the  Divine  displeasure,  and  from  the  desertion  of  his  Father — 
This  typified  under  the  law — Were  endured  in  circumstances  of 
shame — Were  increased  by  the  powers  of  darkness,  and  by  many 
other  secondary  causes;  and  terminated  in  death. 

My  dear  friend, 

The  sufferings  of  Christ  constitute  so  important  a  part  of 
Christianity,  and  are  so  prominently  exhibited  in  Scripture, 
that  our  comfort  and  deportment  in  religion  must  be  much 
influenced  by  our  views  of  their  nature  and  design.  To 
this  subject,  allow  me  to  direct  your  attention  in  the  pre- 
sent letter.  I  do  not  mean  to  confine  myself  to  the  last 
scene  of  his  sorrows,  but  to  take  a  general  view  of  the  na- 
ture of  all  that  he  suffered.  Neither  do  I  intend  to  dwell 
on  his  afflictions,  apart  from  the  principles  of  his  character. 
It  is  not  difficult  to  see  that,  in  considering  the  history  of 
his  humiliation,  we  ought  to  contemplate  not  only  his  suf- 
ferings in  themselves,  but  particularly  their  causes — the 


38  THE  SUFFERINGS  OF  CHRIST. 

admirable  principles,  motives,  and  views,  which  animated 
him  in  bearing  them  ;  and  also  their  glorious  issue,  both  as 
it  regards  God  and  man.  We  ought  not,  therefore,  to  view 
them  as  we  would  do  any  tragical  scene;  but  with  a  con- 
stant eye  on  their  peculiar  nature,  and  the  character  which 
they  served  to  develop. 

I  begin  with  observing,  that  it  appears  from  Scripture, 
the  sufferings  of  our  Lord  continued  through  life ;  and  that 
his  one  righteousness  includes  the  whole  of  his  obedience 
and  his  death.  It  is  wrong  to  confine  his  righteousness  to 
any  one  part  of  his  humiliation  and  woe.  The  Scriptures 
represent  it  as  including  all  that  he  did ;  in  taking  upon 
him  our  nature ;  in  perfectly  obeying  the  divine  law ;  in 
submitting  to  the  pains,  sorrows,  and  sufferings,  which  so 
grievously  afflicted  him  ;  and  in  giving  himself  an  offering 
and  a  sacrifice  unto  God.  These  all  forni  that  one  work 
by  which  the  glory  of  the  Divine  character  is  vindicated 
and  illustrated ;  the  law  magnified  and  made  honorable ; 
and  a  way  opened,  through  which  God  appears  the  just 
God,  and  yet  the  Saviour. 

But  though  his  sufferings  continued  through  life,  they 
were  not  at  all  times  equally  severe.  There  were  times  in 
which  he  enjoyed  comparative  ease,  and  there  were  seasons 
of  gladness  which  occasionally  brightened  the  dark  and 
dreary  path  of  his  humiliation.  He  rejoiced  in  spirit  when 
he  saw  Salan  fall  as  lightning  from  heaven,  and  when  the 
Samaritans  were  about  to  acknowledge  liim,  he  said  to  his 
disciples  that  he  had  meat  to  eat  that  they  knew  not  of. 
As  he  stood  in  the  room  of  sinners,  it  behoved  him  to  suf- 
fer all  those  miseries  to  which  they  are  obnoxious  through 
life;  while,  at  the  same  time,  as  God  exercises  much  long 
sufferinfy  and  forbearance  towards  them,  and  moderates  the 


THE  SUFFERINGS  OF  CHRIST.  39 

evils  of  life,  by  many  instances  of  kindness ;  so,  in  like 
manner,  the  Saviour,  when  on  earth,  had  not  always  the 
same  sense  of  the  painful  effects  of  our  sins,  but  sometimes 
enjoyed  a  measure  of  gladness,  till  the  hour  and  power  of 
darkness  came,  when  the  unmixed  curse  of  the  violated 
law  of  Heaven  fell  upon  his  devoted  head.  How  comfort- 
able is  it  to  us,  that  his  joy  arose  from  the  conversion  of 
sinners;  that  his  intervals  of  gladness  were  seasons  in 
which  the  salvation  of  the  guilty  was  contemplated  as  the 
certain  and  blissful  result  of  his  work ! 

But  as  he  had  seasons  of  gladness,  so  he  had  also  many 
seasons  of  extreme  distress  in  the  course  of  his  life.  Geth- 
Bemane  and  Calvary  were  not  the  only  scenes  of  his  sor- 
row. Before  the  last  and  awful  conflict  in  the  garden  and 
on  the  cross,  he  exclaimed,  "  Now  is  my  soul  troubled, 
and  what  shall  I  say  ?"  This  marks  the  deep  and  distress- 
ful agitation  of  his  spirit,  and  must  be  viewed  as  similar  to 
what  he  endured  in  the  night  on  which  he  was  betrayed. 
"  In  the  days  of  his  flesh,  he  offered  up  prayers  and  sup- 
plications, with  strong  crying  and  tears."  '*  The  days  of 
his  flesh"  include  more  than  the  hour  of  his  agony  in  Geth- 
semane,  and  his  distressing  hours  upon  the  cross — they 
must  include  the  entire  period  of  this  humiliation,  and  par- 
ticularly that  of  his  public  ministry.  We  accordingly 
find,  from  the  history  of  these  days,  that  he  dismissed  the 
multitude  and  his  disciples,  and  then  retired,  not  to  repose 
himself,  but  to  pray  ;  that,  rising  at  a  very  early  hour,  he 
went  to  a  solitary  place,  and  there  prayed ;  that  he  went  to 
a  mountain  to  pray ;  and  continued  in  that  exercise  the 
whole  of  the  night ;  and  that,  w  hen  he  went  to  the  Mount 
of  Olives,  after  the  observance  of  the  passover,  it  was  as 
he  was  wont.     Compare  all  this  with  what  is  said  of  the 


40  THE  SUFFERINGS  OF  CHRIST. 

nature  of  those  prayers,  and  of  the  circumstances  in  which 
they  were  offered,  in  those  psalms  in  which  he  is  the 
speaker.  His  language  in  Psalm  xxii.  2,  cannot  refer 
merely  to  what  took  place  in  his  last  agony  in  the  garden  ; 
for  that  took  place  about  midnight :  and  here  he  says,  "  O 
my  God,  I  cry  in  the  c?ai/-time,  but  thou  hearest  not  ;'* 
neither  can  it  refer  merely  to  what  took  place  on  the  cross., 
because  that  happened  during  the  day :  and  here  he  says, 
that  he  cried  unto  God  in  "  the  night  season.''''  Nor  is 
this  all.  The  words  cannot  be  confined  to  any  one  parti- 
cular night  and  day,  but  are  clearly  expressive  of  daily  and 
nightly,  continval  sorrow,  as  is  confirmed  by  the  expres- 
sion which  follows  :  "  And  am  not  silent ;"  or,  as  in  the 
margin,  "  there  is  no  silence  to  me."  This  mode  of  speak- 
ing leads  at  once  to  the  passages  I  have  quoted  respecting 
his  prayers — his  continuing  in  them  all  night — his  doing 
so  on  mountains,  and  in  solitary  places — and  of  this  being 
his  usual  custom.  It  ought  likewise  to  be  obs6;rved,  that 
as  the  second  verse  of  this  psalm  cannot  be  confined  to  the 
scenes  of  Gethscmane  and  Calvary,  so  neither  can  thc^rst ; 
for  these  two  verses  are  evidently  connected,  and  form  one 
complaint.  He  had  often,  then,  by  night  and  by  day,  thus 
cried  unto  God,  and  had  frequently  expressed  himself  in 
the  doleful  language  which  he  at  last  uttered  piihlicly  on 
Calvary.  In  ihe  instance  already  mentioned,  which  is  re- 
corded in  John  xii.  27,  there  is  the  same  state  of  anguish 
which  is  exhibited  on  the  cross,  though  less  in  degi-ce. 
The  distress  of  his  soul  naturally  excited  a  desire  of  deli- 
verance, and  he  exclaimed,  "  Now  is  my  soul  troubled, 
and  what  shall  I  say  ?"  This  marked  the  anguish  of  his 
heart,  and  throws  light  on  the  language  which  he  imme- 
diately used — the  meaning  of  which  appears  to  be  :  "  Shall 


THE  SUFFERINGS  OF  CHRIST.  41 

I  say,  Father  save  me  from  this  hour  1  No,  for  I  came  on 
purpose  for  this  hour.     I  will  say,  Father,  glorify  thy  name, 
cost  me  what  it  may.     I  ask  not  the  salvation  of  sinners, 
at  the  expense  of  thy  glory.     Rather  than  thy  character 
should  be  dishonored,  1  bare  my  breast  to  the  stroke  of 
that  sword  which  thou  hast  called  to  awake  against  me." 
Thus  did  the  Saviour  now  suffer,  as  well  as  afterwards,  and 
thus  did  he  manifest  the  spirit  which  influenced  him  to  the 
last.     This  illustrates   his  complaint,  that  he  had  "  been 
afflicted  and  ready  to  die  from  his  youth  up."     It  accords 
with  what  David  says  as  his  type,  "  My  life  is  spent  with 
grief,  and  my  years  with  sighing,"  and  shows  the  import- 
ance of  such  of  the  psalms  as  contain  the  substance  of  the 
prayers  offered  up  by  him  on  earth.     We   are  in  these 
psalms  brought  as  it   were,  into  his  closet,  are  made  the 
witnesses  of  his  secret   devotions,  and  are  enabled  to  see 
even  the  inward  workings  of  his  heart.     It  is  affectinor  thus 
to  contemplate  his  feelings  and  the  exercise  of  his  high  and 
hallowed  principles,  in  the  presence  of  his  Father. 

The  Scriptures,  however,  do  certainly  direct  us  in  a  par- 
ticular manner  to  the  last  scene  of  his  work  and  of  his 
woes ;  because  it  was  the  grand  completion  of  his  sufferings 
and  undertaking  in  the  room  of  sinners.  The  Evangelists 
have  spoken  fully  of  what  he  endured  during  the  night  on 
which  he  was  betrayed.  The  seat  of  his  sufferings  at  that 
time  was  his  soul ;  for  no  human  hand  had  as  yet  touched 
him.  His  body,  it  is  true,  was  greatly  affected,  but  this 
was  occasioned  by  the  distress  and  angish  of  his  mind. 
The  heaviest  bodily  affliction  is  easily  borne  when  the  mind 
is  at  ease;  for  "the  spirit  of  a  man  will  sustain  his  in- 
firmity ;  but  a  wounded  spirit  who  can  bear  ?"  That,  there- 
fore, which  constituted  the  essence  of  his  sufferings  was  of 


42 


THE  SUFFERINGS  OF  CHRIST. 


a  mental  kind.  He  was  overwhelmed  with  sorrow  of  the 
most  excruciating  nature,  which  made  him  exclaim,  "My 
soul  is  exceeding  sorrowful,  even  unto  death."  Sorrow  is 
the  very  essence  of  the  curse  denounced  against  sin ;  and 
he  who  was  made  "a  curse  for  us,"  endured  it  to  the  ut- 
most. The  sorrows  of  death  compassed  him,  and  the 
pains  of  the  invisible  world  got  hold  upon  him,  Psalm 
cxvi.  3.  He  felt  as  if  besieged  with  sorrow;  so  that,  to 
whatever  quarter  he  turned,  the  bitter  cup  of  anguish  pre- 
sented itself.  His  anguish  was  of  so  deadly  a  nature,  that 
it  threatened  the  dissolution  of  his  frame  even  before  he 
had  reached  the  cross,  and  at  last  did  actually  cause  his 
death. 

We  are  also  told  that  he  was  sore  amazed. — This  de- 
notes a  state  of  the  utmost  horror  and  consternation.  We 
know  that  fear,  when  raised  to  the  highest  pitch,  is  a  most 
tormenting  passion.  Often  has  nature  entirely  sunk  under 
it.  But  of  all  conditions,  that  of  being  in  the  hands  of  the 
living  God,  is  the  most  fearful ;  and  in  his  hands  the  Sa- 
viour  now  was.  He  is  likewise  represented  as  being 
very  heavy,  or  in  a  state  of  the  deepest  dejection  and  de- 
pression  of  spirit,  Mark  xiv.  33.  Now,  though  we  cannot 
form  a  proper  idea  of  the  weight  of  his  sufferings,  we  are 
83nsible  that  deep  horror,  accompanied  with  poignant  sor- 
row and  comfortless  dejection,  must  be  misery  without  mix- 
ture. Let  us  turn  aside,  and  see  this  great  sight — the  Son 
of  God  in  an  agony.  See  him,  in  this  bitter  conflict  of 
nature,  starting  back,  as  overwhelmed  with  horror — struck 
with  amazement  and  consternation — and  encompassed  with 
sorrow  and  anguish !  See  him  going  backward  and  for- 
ward ;  at  one  time  kneeling,  and  at  another  fulling  pros- 
trate on  the  ground;  seeking  for  comforters  in  his  disci- 


THE  SUFFERINGS  OF  CHRIST.  43 

pies,  and  piteously  complaining,  "What!  could  ye  not 
watch  with  me  one  hour?" — going  again  and  again  to  his 
Father,  and  praying,  with  increasing  intenseness  of  mind, 
that  this  bitter  cup  might  for  a  time  be  withdrawn!  Con- 
sider the  labors  and  the  strivings  of  his  thoughts;  the 
flaming  passions  and  affections  which  rushed  upon  his  mind 
at  once;  and  it  will  not  be  matter  of  wonder  that  he  should 
have  exclaimed,  "Save  me,  O  God;  for  the  waters  are 
come  in  unto  my  soul.  I  sink  in  the  deep  mire,  where  there 
is  no  standing;  I  am  come  into  deep  waters  where  the 
floods  overflow  me!"  His  heart  was  preternaturally  fired 
within  him,  so  as  to  force  a  passage  through  the  body  for 
his  rarefied  blood ;  for  his  sweat  was,  as  it  were,  great  drops 
of  blood  falling  down  to  the  ground.  The  agony  of  his 
soul  must  have  been  bitter  beyond  conception,  when  such 
was  its  effect  upon  his  body  in  the  open  air,  at  midnight, 
and  when  they  who  were  within  found  it  necessary  to  de- 
fend themselves  against  the  cold.  His  firm  heart  was  ready 
to  break,  and  immediate  death  was  threatened;  but  know- 
ing that  much  remained  to  be  accomplished,  it  was  his 
prayer  that  the  cu[)  might  for  a  time  pass  from  him.  His 
prayer  was  heard ;  an  angel  appeared  to  strengthen  him ; 
and  he  regained  composure  to  act  with  propriety  before  his 
judges  and  the  people,  and  to  suffer  what  he  endured  before 
he  reached  the  cross.* 

On  the  cross,  the  scene  of  Gethsemane  was  renewed — 


*  See  Doddridge  on  Luke  xxii.  43,  Our  Lord  did  not  pray  to  be 
entirely  excused  from  sufferings  and  death.  Such  a  petition  had 
been  inconsistent  with  that  steady  constancy  he  always  showed,  and 
with  his  language,  in  John  xii.  27,  28,  in  which  he  disowns  such  a 
prayer.  He  speaks  of  the  severity  of  the  present  combat  which 
threatened  dissolution,  before  the  Scriptures,  relative  to  his  last  suf- 
ferings, had  been  fulfilled. 


44  THE  SUFFERINGS  OF  CHRIST. 

the  cup  was  again  presented  to  him,  and  there  he  drank  it 
to  the  very  dregs !  On  Calvary  his  distress  reached  its 
height,  and  drew  from  him  the  bitter  exclamation,  *'  My 
God,  my  God,  why  hast  thou  forsaken  me?"  Mysterious 
dereUction !  only  to  be  accounted  for  by  the  nature  of  his 
death.  I  may  here  remark,  that  the  ordinary  modes  of 
execution  are  soon  over  ;  but  not  only  was  Jesus  subjected 
to  the  sentence  of  the  law  during  his  whole  life,  that  sen- 
tence was  terminated  by  the  slow  mode  of  crucifixion  ; 
which  linserins:  mode  of  death  left  his  mental  faculties  at 
full  liberty,  and  so  best  afforded  an  opportunity  of  display- 
ing to  the  full  the  many  glories  of  his  character.  His  pro- 
tracted sufferings  on  Calvary  called  forth  the  whole  quali- 
ties of  his  heart,  enabled  him  to  show  that  he  laid  down 
his  life  of  himself;  and  they  diffused  a  sweet  savour  over 
his  oblation.  Here  he  could  not  manifest  the  deep  and 
restless  agitation  of  his  heart  by  going  to  and  fro,  and 
changing  his  posture,  as  he  did  in  the  garden ;  but  it  was 
indicated  by  other  circumstances.  His  words  marked  it, 
as  did  also  his  countenance.  The  sun  was  clothed  with 
darkness;  not  only  as  an  expression  of  the  Divine  dis- 
pleasure against  his  foes,  and  a  token  of  the  awful  dark- 
ness of  his  mind  when  under  the  frown  of  Heaven,  but 
also  as  an  expression  of  respect  for  the  sufferer,  whose 
mental  torture  must  at  that  time  have  "  marred  his  visage 
more  than  any  man,  and  his  form  more  than  the  sons  of 
men ;  so  that  his  countenance  must  have  presented  a  spec- 
tacle more  easily  conceived  than  described.  Over  this 
scene  a  veil  was  thrown;  yet  it  must  have  been  in  some 
degree  apparent.*     How  soothing,  when  we  think  of  such 


•  See,  in  connection  with  this,  such  passages  as  Psalm  xxii.  6 — 
8,  14,  15  ;  Ixix,  3,  9  ;  cii.  3—5,  11,     Isa.  lii.  14;  liii.  3. 


THE  SUFFERINGS  OF  CHRIST.  45 

Bufferings,  to  consider  his  prayer  for  his  murderers — his 
mercy  to  the  malefactor  by  his  side— his  minute  attention 
to  the  prophecies  of  Scripture — his  care  for  his  mother — and 
the  solemn  and  devout  manner  in  which  he  endured  the 
inflictions  of  his  heavenly  Judge  ! 

He  at  last  expired  under  the  curse,  not  so  much  in  con- 
sequence of  the  exhaustion  of  nature  by  bodily  pain  and 
the  loss  of  blood,  (for  in  the  article  of  death  he  cried  with 
a  loud  voice,  and  Pilate  marvelled  when  he  heard  of  it,)  as 
in  consequence  of  the  extreme  pressure  of  mental  torture. 
This  was  too  racking,  too  exquisite,  for  nature  to  support — 
it  literally  broke  his  heart.  That  sorrow  which  is  the  very 
soul  of  the  curse,  terminated  his  life ;  and  thus  discovered 
the  nature  of  his  sufferings,  together  with  their  great  and 
glorious  design. 

It  must  be  of  the  first  importance  to  ascertain  the  causes 
of  sufferings  so  great,  and  so  deeply  interesting  to  us.  It 
cannot  be  that  they  arose  merely  from  the  fear  of  death. 
If,  to  a  person  so  exalted  and  so  distinguished,  death  itself 
had  been  so  terrible,  how  dreadful  w^ould  it  be  to  us !  In- 
stead  of  having  set  us  free  fi'om  the  fear  of  death,  this  king 
of  terrors  would  have  been  rendered  more  formidable  than 
ever.  But,  blessed  be  God,  the  dealh  of  the  Redeemer  was 
no  common  death;  we  need  not,  therefore,  dread  the  last 
enemy.  Many  of  the  children  of  God,  who  have  been 
naturally  timid,  and  deeply  sensible  of  their  guilt  and  their 
weakness,  have  engaged  in  the  last  struggle  with  peaceful 
hearts,  yea,  with  unutterable  gladness,  even  when  death 
appeared  in  its  most  painful  and  frightful  forms.  They 
have  met  the  most  cruel  deadly  tortures  with  fortitude,  and 
have  discovered  no  dread  or  dejection ;  but,  on  the  contrary, 
the  most  placid  tranquillity,  and  even  the  highest  emotions 


46 


THE  SUFFERINGS  OF  CHRIST. 


of  joy.  Whence  the  difference  between  the  Master,  who 
is  all  dejection  and  consternation,  even  to  such  a  degree  as 
to  affect  his  body  in  the  most  extraordinary  manner,  and 
the  servant,  who,  in  the  prospect  of  martyrdom,  exults  in 
the  hope  of  the  "  crown  of  righteousness  ?"  The  difference 
is  to  be  found  in  ?A is— that  Christ  died  as  a  sacrifice  for 
sin,  and  in  the  peculiar  natm-e  and  measure  of  the  suffer- 
ings which  were  necessary  to  that  sacrifice  whether  we 
consider  the  state  of  destitution  to  which  he  was  reduced, 
or  what  he  endured  from  positive  infliction,  we  cannot  but 
see  that  his  sufferings  were  as  unparalleled  as  was  the 
character  wliich  he  sustained.  He  bare  our  sins  in  his 
own  body  on  the  tree,  that  he  might  redeem  us  from  the 
curse  of  the  law  and  the  power  of  death ;  that,  dying 
under  the  weight  of  the  Divine  displeasure,  tee  might  be 
blessed  in  life,  at  death,  and  throughout  eternity.  Thus  the 
curse  is  exhausted,  and  the  cup  put  into  our  hands  has  no- 
thing of  wrath  in  it,  but  is  entirely  medicinal,  even  in  its 
most  bitter  ingredients. 

It  is  evident,  my  dear  friend,  that  the  sufferings  of  Christ 
arose  from  the  hand  of  his  Father,  in  the  character  of  Judge 
and  Lawgiver.  As  such,  it  became  him  to  express  his  dis- 
pleasure against  sin  ;  that,  while  mercy  triumphed,  it  might 
not  be  at  the  expense  of  justice,  or  of  the  general  good. 
He  loved  the  guilty,  and  would  have  had  no  difficulty  in 
saving  them  without  an  atonement,  had  this  been  consistent 
with  righteousness,  with  the  glory  of  his  character,  the 
honor  of  the  law,  the  good  of  the  universe  and  of  the  guilty 
themselves.  Christ  did  not  purchase  the  love  of  God  ;  his 
death  is  the  fruit,  and  not  the  price  of  it.  It  opened  a 
channel  through  which  the  love  of  God  flows  to  the  guilty, 
in  a  way  at  once  honorable  to  him  and  beneficial  to  them. 


THE  SUFFERINGS  OF  CHRIST.  47 

There  is  nothing  here  bordering  on  rigor  or  cruelty ;  but 
a  sacred  regard  to  rectitude  and  the  Divine  law,  united  with 
the  warmest  benevolence  towards  sinners.  The  Saviour, 
personally  considered,  was  never  the  object  of  the  Divino 
displeasure.  Even  when  the  hand  of  God  was  most  heavily 
upon  him,  he  was  the  object  of  Divine  delight;  and,  confi- 
dent of  this,  he  said,  "Therefore  doth  my  Father  love  me, 
because  I  lay  down  my  life  for  the  sheep."  But,  considered 
as  the  representative  of  sinners,  it  behoved  him  to  suffer 
the  dismal  consequences  of  the  Divine  displeasure  against 
their  rebellion,  so  that  he  must  have  felt  that  he  suffered 
the  effects  of  the  Divine  indignation. 

One  great  cause  of  the  sufferings  of  Christ,  was  the 
clear  perception  which  he  had  of  the  sins  of  his  people, 
in  all  their  odiousness  and  malignity.  His  holy  mind  was 
deeply  affected  by  the  evil  and  hatefulness  of  rebellion 
against  God.  Well  did  he  know  the  high  and  righteous 
claims  of  God  on  the  love  and  the  obedience  of  all ;  and 
the  violated  obligations  of  man,  with  the  tendency  and  aw- 
ful effects  of  sin,  were  fully  before  him.  Our  feelings  in 
regard  to  sin  are  blunted  by  the  slightness  of  our  views  of 
guilt;  but  he  had  the  clearest  perceptions  of  the  evil  and 
demerit  of  transgression,  and  he  hated  it  with  his  whole 
heart.  The  more  dearly  he  loved  his  people,  the  moro 
would  his  trouble  be  increased ;  as  we  are  much  more  af- 
fected by  the  crimes  of  a  relative  or  friend,  than  by  tho 
crimes  of  others.  Such  a  view  of  the  evil  and  hateful  na- 
ture of  sin  must  have  been  inconceivably  painful  to  the 
Saviour,  when  it  was  not  counterbalanced  by  an  equally 
•  clear  view  of  good,  which  during  his  last  sufferings  he  had 
not;  because  at  that  time  he  was  lefl  to  distress  mingled 
with  gladness. 


48  THE  SUFFERINGS  OF  CHRIST, 

In  this  hour  of  anguish  he  had  a  deej)  sense  of  the  Di- 
vine wrath   against  sin.     Though  he  was  personally  the 
object  of  the  Divine  love,  he  endured  that  which,  to  the 
guilty,  is  the  awful  expression  of  the  Divine  displeasure. 
The  God  of  our  spirits  can  easily  deluge  the  soul  with  sor- 
row and  anguish,  even  when  the  spirit  is  pure,  and  is  the 
object  of  his  approbation.     In  such  a  case,  the  painful  feel- 
ings cannot  be  those  of  a  guilty  conscience ;  and,  in  the 
case  of  our  Lord,  there  could  be  nothing  of  this  kind.     It 
is  utterly  wrong  to  represent  his  sufTcrings,  as  in  all  respects 
the  same  with  those  of  the  impenitent  in  the  world  of  woe. 
They  cat  of  the  fruit  of  their  own  ways — they  are  under 
the  dominion  of  the  most  sinful  propensities — their  ungov- 
ernable passions  are  for  ever  excited,  and  never  find  grati- 
fication— ihcy  have  no  self-respect,  but  arc  conscious  of  per- 
sonal guilt,  and  filled  with  remorse — and  their  final  despair 
is  accompanied  with  every  furious  and  malignant  principle, 
and  with  settled  hostility  to  the  character  and  government 
of  God.     Nothing  of  this  nature  could  have  place  in  the 
breast  of  the   Saviour.     He  knew,  and  he   confessed,  the 
sinfulness  and  demerit  of  man.     He  acquitted   the  throne 
of  God,  and  laid  ihe  undivided  blame  on  the  sinner.     Even 
when  he  exclaimed,  in  the  bitterness  of  his  soul,  "  My  God, 
my  God,  why  hast  thou  forsaken  me  7"  he  murmured  not, 
but  said,  "Thou  are  holy."     When  his  heart  was  broken, 
and  his  spirit  distracted  with  agonies  passing  comprehen- 
sion, he  bowed  with  profound  and  cheerful  submission  to 
the  hand  of  God,  and  with   perfect  resignation  drank  the 
whole  of  the  bitter  cup.     It  were   equally  wrong  on   the 
other  hand,  to  infer,  from  the  difierence  between  his  suffer- 
ings and  those  of  the   finally  condemned,   that  his  woes 
were,  not  of  the  most  intense  kind.     That  difierence  arises 


THE  SUFFERI?«GS  OF  CHRIST.  49 

from  the  opposite  characters  of  the  parties.  Where  no 
difference  of  character  exists,  there  must  be  a  similarity 
of  suffering  or  enjoyment.  We  are  apt  to  connect  future 
punishment  with  place,  to  such  a  degree,  as  to  suppose  that 
the  former  cannot  be  endured  but  in  a  particular  local  situ- 
ation ;  but  place  is  only  a  circumstance,  net  at  all  affect- 
ing the  essence  of  punishment.  In  as  far  as  Jesus  could 
feel  it,  he  endured  the  wrath  of  God  due  to  sin.  He  was 
in  the  hands  of  the  living  God,  who  has  access  into  the 
innermost  recesses  of  the  heart,  and  can  excite  a  degree 
of  sensibility  far  exceeding  in  intcnseness  what  the  mind 
of  man  can-  possibly  conceive.  He  had  the  most  awful 
views  of  God,  as  the  author  and  the  vindicator  of  the  law 
— as  armed  with  all  that  judgment  which  is  included  in 
the  curse  of  the  Almighty — as  in  the  act  of  executing  the 
most  tremendous  threatenings  of  his  word — and  as  called 
upon,  in  his  public  character,  to  inflict  on  the  Surety  of  sin- 
ners the  full  desert  of  iheir  attrocious  rebellion.  It  was  not 
death  in  itself  from  which  he  suffered  so  much ;  but  death 
as  penal,  or  as  the  wages  of  sin.  He  contemplated  God  in 
the  character  of  the  offended  Judge  ;  and,  under  a  sense  of 
his  anger  against  sin,  he  was  filled  with  dread.  His  out- 
ward sufferings  were  nothing  to  the  distresses  of  his  soul ; 
of  the  former  we  find  him  accordingly,  speaking  with  the 
greatest  composure,  while  the  latter  called  forth  the  most 
bitter  exclamations  and  the  most  intense  supplications. 

Another  ingredient  in  his  cup  was  the  desertion  of  his 
Father :  of  this  he  speaks  in  the  most  plaintive  manner. 
Separation  from  God  is  part  of  the  curse  :  hence  Adam 
was  expelled  Eden ;  and  hence,  too,  the  v/icked  shall  be 
doomed  to  depart  from  the  presence  of  Him  in  whose  fa- 
vor is  life.     This  may  be  thought  light  here,  but  in  the 


50  THE  SUFFERINGS  OF  CHRIST. 

other  world  it  causes  inexpressible  misery.  As  it  forms  an 
essential  part  of  the  curse  due  to  sin,  it  behoved  our  Lord 
to  experience  it  when  he  stood  for  the  guilty.  This,  how- 
ever, is  a  subject  awfully  mysterious,  and  on  which  little 
can  be  said.  He  felt  himself  given  up  to  the  will  of  his 
enemies,  and  to  all  that  sin  deserved,  without  one  cheering 
ray  of  his  Father's  countenance  to  mitigate  his  distress. 
This  was  the  summit,  the  bitterest  ingredient  of  his  suffer- 
ings. If  life  lies  in  the  favor  of  God,  and  his  frown  be 
destructive  of  the  bliss  of  a  spiritual  being,  the  sufferings 
of  the  Redeemer  must  have  been  inconceivably  great  when 
the  frown  of  Jehovah  fell  upon  him.  The  bitter  lamenta- 
tions which  this  extorted  from  him  discover  the  feelings  of 
his  heart.  Although  he  was  kept  from  utterly  sinking, 
there  were  seasons  when  he  endured  the  total  absence  of 
Divine  joy,  and  the  entire  want  of  every  kind  of  comfort. 
Not  that  his  mind  was  aliDays  in  this  state,  even  in  the 
deepest  of  his  trials ;  but  this  was,  on  such  occasions,  and 
particularly  in  the  last  scenes  of  his  suffering,  the  general 
state  of  his  soul.  To  him  the  sun  of  consolation  was  then 
totally  eclipsed.  Our  depravity,  and  the  weakness  of  our 
powers,  hinder  us  from  forming  adequate  ideas  of  his  dis- 
tress, when  deprived  of  the  light  of  his  Father's  counte- 
nance, and  doomed  to  suffer  his  frown.  This  is  the  deep- 
est misery  which  man  can  feel,  and  misery  of  which  the 
Redeemer  must  have  been  most  painfully  sensible,  in  con- 
sequence of  his  situation,  the  greatness  of  his  powers,  and 
the  holiness  of  his  character.  No  evil  principle  obscured 
his  view  of  the  Divine  glory — no  sinful  bias  kept  him  from 
perceiving,  in  the  most  vivid  light,  the  worth  of  the  Divine 
favor — and  nothing  could  cool  his  love  to  Jehovah,  or  turn 
away  his  heart  from  him.     The  more  he  loved  God,  the 


THE  SUFFERINGS  OF  CHRIST.  51 

clearer  views  he  had  of  his  glory ;  and  the  more  that  he 
delighted  in  fellowship  with  him,  the  greater  must  have  been 
his  sorrow  and  anguish  of  heart  when  the  Father  hid  his 
face  from  him.  His  aversion  to  this  was  the  language  of 
nature,  which  must  ever  be  averse  to  pain;  but  it  was  much 
more :  it  was  also  the  fruit  of  piety ;  as  the  more  he  was 
devoted  to  God,  the  greater  must  have  been  his  aversion  to 
that  which  cut  him  off  from  the  enjoyment  of  him.  The 
more,  too,  that  he  was  averse  to  the  cup  on  such  principles, 
the  more  glorious  does  his  drinking  of  it  appear,  that  the 
Divine  law,  character,  and  government,  might  be  honored, 
and  the  salvation  of  sinners  thus  completely  secured.  The 
reluctance  of  our  Lord  to  the  cup,  and  the  distress  of  his 
soul  when  drinking  of  it,  show  the  strength  of  his  love  both 
to  God  and  man,  and  admirably  manifest  the  perfection  of 
his  character.  His  sufferings  afforded  an  opportunity  for 
the  exercise  and  display  of  all  that  is  great  and  good — of 
all  that  can  command  the  highest  veneration,  the  warmest 
love,  and  the  most  heartfelt  gratitude. 

To  prefigure  our  Lord's  endurance  of  that  separation 
from  God,  which  is  an  essential  part  of  the  curse,  the  most 
remarkable  of  the  sin-offerings  were  burnt  without  the 
camp.  As  polluted  victims,  they  were  removed  from  the 
place  where  God  dwelt.  In  like  manner,  Jesus  suffered 
without  the  gate  of  the  holy  city,  because  he  was  in  the 
eye  of  the  law  an  unclean  victim.  This  was  but  an  indi- 
cation of  his  actual  state,  as  separated  from  the  enjoyment 
of  fellowship  with  God.  He  died  in  an  unclean  place, 
where  the  bones  of  many  of  the  dead,  and  these  of  the 
worst  character  too,  lay  all  around:  every  thing  in  the 
place,  as  well  as  in  the  manner  of  his  death,  marking 
him  out  as  dying  under  the  frown  of  Heaven,  and  in  a 


52 


THE  SUFFERINGS  OF  CHRIST. 


state  of  exclusion  from  the  holy  sanctuary  of  Jehovah. 
From  this  sanctuary  every  thing  unclean  was  excluded 
under  the  law;  and,  in  allusion  to  this,  our  Lord  speaks 
of  his  sufferings  as  a  pollution,  and  in  this  light  they  were 
viewed  by  the  Jews.  Every  one  saw  that  our  Lord's  suf- 
ferings  were  of  no  common  character.  The  circumstan- 
ces  attending  his  bodily  sufferings  were  unprecedented, 
and  their  eflects  upon  his  mind  were  remarkable ;  while, 
on  the  other  hand,  the  effects  of  his  mental  torture  upon 
his  body  were  still  more  striking.  Much  must  have  been 
visible  which  was  calculated  to  oficnd  those  who  could  look 
only  to  the  outward  appearance,  and  to  give  occasion  to 
his  enemies  to  triumph  over  him.  While  the  people  of 
God,  when  they  cried  unto  him  had  been  heard  and  deliv- 
ered, his  prayers  were  not  heard  in  the  same  way  ;  because 
he  suffered  lor  the  guilty  in  a  state  of  seclusion  from  the 
habitation  and  favor  of  God.  He  was  treated  as  a  lepri', 
whose  lamentations,  instead  of  meeting  with  condolence, 
could  only  be  made  in  a  state  of  excommunication,  and 
whose  malady  was  viewed  as  resulting  from  the  immediate 
visitation  of  God.  The  people  treated  him  thus  ;  because 
they  could  not  account  for  his  unparalleled  sufferings  in 
any  other  way  than  that  of  his  being  an  unparalleled  sin- 
ner; and  he  himself  acted  as  one  unclean  in  the  eye  of 
the  law,  because  he  had  devoted  himself  to  be  a  sacrifice 
for  sin.  The  higher  our  views  are  of  the  perfect  purity 
and  holiness  of  his  character,  the  more  deeply  impres- 
sive  will  be  our  views  of  his  condition  when  separated 
from  all  delightful  fellowship  with  God,  and  treated  as 
a  polluted  victim.  This  prefigured  under  the  law  by  the 
animals  offered  in  sacrifice,  which  were  to  be  the  purest 
and  most  perfect  in  themselves,  wliile,  in  consequence  of 


THE  SUFFERINGS  OF  CHRIST.  53 

being  substituted  in  the  room  of  the  guilty,  they  were 
treated  as  unclean.  From  all  this  legal  impurity  was  our 
Lord  delivered  by  his  expiatory  death. 

Connected  with  this  was  the  shame  to  which  he  was  sub' 
jected.  Shame  forms  a  part  of  the  curse  due  to  sin.  This 
arises  from  the  nature  of  sin,  which  includes  in  it  the  con- 
tempt of  excellence,  and  opposition  to  all  that  is  good — the 
perverse  abuse  of  the  faculties  of  the  mind  ;  of  the  bounties 
of  Providence  and  the  ways  of  God — which  involves  in  it 
the  most  wicked  rebellion  and  the  basest  ingratitude  ;  and 
which  manifests  the  government  of  the  most  despicable  and 
hateful  propensity.  A  principle  inducing  such  a  character 
and  conduct,  must  merit  the  most  decided  reprobation  and 
the  most  marked  contempt.  The  conviction  that  this  con- 
tempt is  deserved,  must  torment  the  condemned  in  that 
world  where  the  clearest  light  shall  be  united  with  the  most 
deep-rooted  hostility  to  all  that  is  good.  The  Saviour, 
having  appeared  in  the  cause  of  sinners,  was  exposed  to 
the  keenest  reproach  and  the  most  galling  shame.  We 
ought  not  to  look  upon  this  as  a  slight  part  of  his  woes ; 
for  shame  is  a  most  painful  emotion,  which  has  driven 
many  from  the  haunts  of  men,  and  to  offer  violence  to  na- 
ture itself.  The  Redeemer  often  speaks  of  the  shame 
and  the  scorn  he  endured,  and  says  that  "  reproach  had 
broken  his  heart."  These  bitter  consequences  and  ef- 
fects of  sin  account  for  the  manner  of  our  Lord's  death. 
It  was  necessary  not  only  that  he  should  die,  but  that  he 
should  die  in  circumstances  shameful  and  degrading :  He 
accordingly  died  the  death  of  the  cross,  that  being  the 
most  shameful  death  then  known  among  men.     He  indeed 

knew  that  he  merited  not  reproach,  but  praise  ;  but  his  cir- 

6* 


64  THE  SUFFERINGS  OF  CHKIST. 

cumstances  of  shame  and  contempt  forcibly  impressed  him 
with  the  baseness  and  malignity  of  sin,  and  the  unworthi- 
ness  of  those  for  whom  he  suffered. 

It  is  of  importance  to  observe,  farther,  that  our  Lord's 
sufferings  were  increased  by  the  assaults  of  the  powers 
of  darkness.  The  serpent  bruised  his  heel,  as  had  been 
early  foretold.  There  are  times  when  the  mind  is  in  a 
situation  very  susceptible  of  trouble  and  anguish ;  and 
this  was  the  case  with  the  Saviour,  when  the  prince  of 
darkness  attacked  him.  Every  fresh  calamity  laid  his 
mind  more  open  to  pain  from  another ;  and  at  this  time  ca- 
lamity came  after  calamity,  and  deluged  his  soul  with  the 
most  bitter  and  complicated  distress.  No  wonder,  then, 
that  he  was  filled  with  a  shocking  mixture  of  terror  and 
amazement — of  dejection  and  sorrow. 

I  may  add,  that  a  number  of  inferior  causes  contributed 
to  increase  his  sufferings.  All  the  evils  which  sin  hath  in- 
troduced seemed  to  conspire  against  him.  While  his  soul 
was  overwhelmed  with  bitter  sorrow,  and  his  body  racked 
with  the  tortures  of  the  cross,  he  had  to  endure  the  mock- 
ery of  the  Jews — the  conduct  of  his  own  disciples,  and 
numerous  other  circumstances  of  the  most  painful  nature. 
All  of  these,  however,  the  Redeemer  traced  to  God,  as  well 
as  what  came  immediately  from  him.  When  apprehended 
by  the  officers  sent  to  take  him,  he  said,  "The  cup  which 
my  Father  hath  given  me,  shall  I  not  drink  it?"  The 
things  which  led  to  his  death,  as  well  as  the  death  itself, 
he  considered  as  the  effects  of  the  Divine  wrath  against 
sin;  and,  viewing  them  in  this  light,  he  must  have  had  the 
bitterness  of  his  cup  exceedingly  increased.  It  is  this  view 
of  the  many  events  and  circumstances  in  the  death  of  the 


THE  SUFFERINGS  OF  CHRIST.  55 

Redeemer  which  makes  them  illustrative  of  the  nature  and 
the  causes  of  his  sufferings,  and  leads  us  to  perceive  the 
glory  of  his  character. 

Thus  did  the  Son  of  God  endure  the  curse  of  the  Di- 
vine law,  in  suffering  that  sorrow,  dejection,  and  consterna- 
tion— that  shame  and  degradation,  which  marked  his  ca- 
reer. He  suffered  under  the  frown  of  the  Lawgiver  and 
the  Judge  of  all ;  and  that  in  such  circumstances,  that  in 
the  prime  of  life  he  died  of  a  wounded  spirit.  In  his 
death,  doubtless,  he  voluntarily  yielded  up  his  life ;  but 
this  appeared  in  his  voluntarily  submitting  to  be  cut  off  by 
means  of  the  awful  and  deadly  pressure  of  the  curse  upon 
his  soul,  and  not  merely  by  a  direct  act  of  his  own,  with- 
out the  intervention  of  means.  Thus  sin  was  expiated — 
the  Divine  law  magnified  and  made  honorable — the  char- 
acter of  God  vindicated  and  fully  displayed,  and  the  sal- 
vation of  the  guilty  completely  secured.  "It  is  finished  !'* 
said  the  wondrous  sufferer.  Resigning  himself  into  the 
hands  of  his  God,  he  exclaimed,  "Father,  into  thy  hands 
I  commend  my  spirit!"  and  "  bowing  his  head,  he  gave  up 
the  ghost."  Thus  died  he ;  at  once  as  a  sacrifice  for  sin, 
and  as  "the  Prince  of  life."  Let  the  philanthropy  of  God 
our  Saviour  expand  our  minds  and  enlarge  our  hearts.  Into 
his  views  let  us  enter,  his  character  let  us  imitate,  and  thus 
his  bliss  we  shall  ultimately  possess. 

Praying  that  He  who  knows  all  our  afflictions,  and 
hath  taken  their  bitterness  away,  may  be  with  you  and 
bless  you. 

I  remain. 

My  dear  Friend, 

Yours  &c. 


LETTER  II. 

ON  THE  GLORY  OF  CHRIST. 

General  remarks  on  the  glory  of  Christ,  as  illustratetl  by  his  suffer- 
ings. His  glory  a  striking  manifestation  of  the  Divine  charac- 
ter— Appears  in  his  resurrection — In  his  ascension — The  com- 
pletion of  the  atonement — The  Divine  approbation  of  his  work 
— And  his  ministrations  and  bliss  in  the  heavenly  sanctuary. 
Was  the  subject  of  his  prayer  and  conversation  on  earth — De- 
monstrates the  perfection  of  his  sacrifice — Is  the  source  of  peace 
before  God — of  sanctification — of  consolation  under  affliction,  and 
in  the  prospect  of  death  and  eternity. 

My  deah  friexi), 

Havi>-g,  in  my  last  letter,  made  some  observations  on  the 
sufferings  of  Christ,  I  shall  now  direct  your  attention  to  the 
glory  which  followed.  These  two  subjects  mutually  illus- 
trate each  other,  and  they  formed  the  great  topics  of  pro- 
phetic teaching.  That  we  may  understand  the  true  nature 
of  the  glory  of  the  Saviour,  it  is  necessary  to  advert  again 
to  the  character  in  which  he  viewed  God  in  the  time  of  hia 
sufferings.  lie  then  contemplated  him  chiefly  as  the  Law- 
giver and  the  Judge  of  all,  highly  displeased  with  the  vio- 
lation of  his  authority,  and  as  in  the  act  of  executinjr  the 
sentence  of  the  law.  He  viewed  death  as  the  wages  of 
sin,  and  as  the  infliction  of  the  curse  of  Jehovah.  Tho 
wrath  of  God,  as  revealed  in  the  cross  of  Christ,  gives  tho 
most  awful  display  of  Divine  justice ;  and  in  the  death  of 
the  Redeemer,  we  receive  the  deepest  impressions  of  tho 
moral  character  of  God.  Here  we  arc  taught,  by  irresisti- 
ble evidence,  that  life  lies  in  the  Divine  favor,  and  that  the 
frown  of  Heaven  is  the  very  essence  of  death.     In  the 


THE    GLORY  OF  CHRIST. 


57 


mortal  agonies  of  Him  who  expired  under  the  frown  of  the 
God  of  all  blessedness,  we  see  the  lowest  degradation  to 
which  human  nature  can  be  brought,  and  the  deepest  misery 
to  which  man  can  be  subjected,  as  the  fruit  of  sin. 

In  the  resurrection  of  Christ  there  is   also  a  wonderful 
manifestation  of  the   Divine  character.     The  power  dis- 
played in  it  is  not  merely  physical,  like  that  which  was 
manifested  in  the  resurrection  of  those  whom  our  Lord 
brought  from  the  dead  in  the  days  of  his  flesh.     Hence 
Paul,  in  his  prayer  for  the  Ephesians,  labors  for  words  to 
express  the  amazing  grandeur  of  that  power  which  was 
exerted  in  the   Redeemer's   deliverance  from  death.     He 
terms  it  "  the  exceeding  greatness  of  the  power  of  God," 
and  "the  working  of  his  mighty  power."     He  also  leads 
our  attention  beyond  the  resurrection  of  the  Saviour,  to  the 
glory  bestowed  on  him  in  his  exaltation  to  the  right  hand 
of  God,  to  the  govcrnmcni  of  ihe  Church,  and  thus  of  all 
things  for  its  sake.     In  raising  and  glorifying  Christ,  God 
must  be  viewed,  not  so  much  as  Almighty,  but  rather  as  the 
Lawgiver  and  the  Judge  of  all,  raising  and   glorifying  the 
Surety  of  sinners,  in  consistency  with,  and  infinitely  to  the 
honor  of,  his  law  and  government.     The  Moral  Governor 
was  enabled  to  act  in  this   manner  in   consequence  of  the 
infinite  worth  of  the  sacrifice  of  Christ,  which  satisfied  all 
the  claims  of  justice,  and  fully  vindicated  and  illustrated 
the  character  of  Jehovah. 

But  while  the  unutterable  value  of  the  death  of  Christ  is 
that  from  which  his  reward  arose,  its  worth  does  not  spring 
from  suflJering  simply,  but  from  the  excellence  of  the  prin- 
ciples and  views  which  animated  the  illustrious  suflTerer. 
Hence  God,  while  exercising  this  power  in  rewarding 
Christ,  was  not  only  doing  what  in  his  public  character  he 


68 


THE  GLORY  OF  CHRIST. 


had  a  right  to  do,  or  what  he  could  do,  in  full  consistency 
with    the  demands  of  law  and  justice;    but    was  at  the 
6ame  time  expressing  the  strength  of  his  love  to  the  char- 
acter of  the   Redeemer,   and   the  ineffable    complacency 
with  which   he  rests  in  his  work.     The  meaning  of  the 
prayer  I  refer  to  appears  to  be  this, — "  That  the  eyes  of 
the  mind  being  freed  from  error  and  sin,  Christians  may 
clearly  discern  and  rightly  judge  of  the  great  object  of 
hope  to  which  they  have  been  called  out  of  the  world,  and 
of  the  riches  and  grandeur  of  that  lot,  or  place,  given  them 
among  the  saints,  as  citizens  of  the  heavenly  city ;  and  ap- 
prehend aright  the  grandeur  of  the  power  of  God  mani- 
fested in  the  behalf,  or  on  account,  of  his  people;  that  is, 
the  energy  of  his    mighty    power  which  he   wrought  in 
Christ,  when  he  raised  him  from  the  dead,  and  glorified 
him  in  heaven."* 

Tiic  subject  spoken  of  is  not  the  povv-cr  exerted  in  lead- 
ing  us  to  believe  the  Gospel,  which  is  doubtless  the  energy 
of  the  Spirit  of  God ;  but  the  power  exerted  in  our  behalf, 
when  the  Father  raised  the  Redeemer,  and  gave  him  glory 
as  our  public  Head.  The  power  here  displayed  is  that  of 
raising  and  glorifying  the  very  Person  who  had  died  under 
the  curse  and  by  means  of  the  frown  of  the  Lawgiver.  In 
distinction  from  that  which  is  merely  physical,  it  may  be 
termed  moral  power,  as  expressive  of  a  right  in  law.  Had 
not  the  death  of  the  Surety  expiated  sin,  and  glorified  the 

•  Ephcsians  ii.  19.— The  Apostle  is  speaking,  not  of  the  corre« 
pondence  between  the  power  exerted  in  the  resurrection  of  Christ, 
and  that  exerted  in  causing  us  to  believe,  but  of  the  object  of  faith— 
namely,  the  display  of  tlic  Divine  character  in  raising  him  on  our  be- 
half. This  does  not  derogate  from  the  power  displayed  in  the  con- 
version of  sinners,  for  the  latter  is  of  a  diflcrcnt  kind,  and  of  a  higher 
order,  than  the  physical  power  exerted  in  the  resurrection  of  Jesus. 


THE  GLORY  OF  GIIRIST.  59 

Divine  law — had  it  not  vindicated  and  illustrated  the  Divine 
character — and  had  it  not  opened  a  channel  through  which 
mercy  might  flow  to  sinners,  in  consistency  with  justice, 
and  highly  to  its  glory — in  that  case  the  Judge  could  not 
legally  have  released  him.  But  such  is  the  value  of  the 
Redeemer's  work,  and  such  the  glory  of  his  character,  that 
the  Moral  Governor,  under  whose  awful  frown  he  had  died, 
could  with  infinite  propriety,  deliver  him  from  that  very 
death  which  he  had  inflicted  as  the  curse  of  his  violated 
law.  In  the  death  of  Christ  we  have  an  awful  display  of 
the  power  of  God  in  punishing  sin ;  in  his  resurrection  a 
delightful  exhibition  of  his  power  in  rewarding  righteous- 
ness. In  the  cross  of  the  Saviour,  we  see  his  soul  wound- 
ed, and  that  by  the  hand  of  God ;  but  in  his  resurrection 
and  glorification,  we  see  the  same  God  healing  his  wound- 
ed spirit,  and  gladdening  his  heart.  That  soul  which  was 
surrounded  with  bitter  and  deadly  sorrows,  is  now  made 
exceeding  glad  with  the  light  of  God's  countenance.  He 
who  was  sunk  into  the  deepest  wretchedness,  is  now  in- 
heriting blessedness  beyond — infinitely  beyond — our  most 
exalted  conceptions.  The  fulness  of  the  Divine  delight 
now  rests  upon  Him,  who,  as  a  victim,  polluted  and  accur- 
sed in  the  eye  of  the  law,  suffered  without  the  gates  of  the 
city.  He  who  once  was  excluded  the  presence  and  the 
house  of  God,  is  now  in  the  heavenly  holy  place,  and  at 
the  right  hand  of  the  Majesty  on  high.  Flow  delightful  to 
turn  from  that  preternatural  darkness  which  covered  him 
on  Calvary,  and  which  was  so  expressive  of  the  Divine  dis- 
pleasure against  sin, — to  his  resurrection  and  his  glory,  as 
the  most  expressive  signs  of  the  Divine  complacency  in  his 
finished  righteousness !  How  cheering  to  contrast  his 
misery  on  earth  with  his  bliss  in  heaven — the  gloom  of 


60  THE  GLORY  OF  CHRIST. 

Gethsemane  and  the  cross,  with  the  meridian  sunshine 
which  now  encompasses  him  on  Mount  Zion — his  bitter 
and  heart-rending  exclamations  in  the  house  of  mourning, 
with  his  songs  of  praise  in  that  temple,  where  the  glory  of 
God,  as  his  God  and  Father,  for  ever  rests.  But  so  oppo- 
sed to  the  natural  principles  of  the  human  heart,  is  the  view, 
thus  given  in  the  resurrection  of  Christ  of  the  character  of 
God  and  the  condition  of  man,  that  nothing  short  of  the  in- 
vincible power  of  Him  who  raised  him  from  the  dead,  will 
ever  bring  a  sinner  to  receive  it.  And  it  is  in  his  being 
brought  to  receive  the  love  of  this  revelation,  that  the  quick- 
ening influence  of  the  Spirit  of  God  upon  his  heart  is  made 
manifest. 

In  considering  the  glory  of  Christ,  it  is  necessary  to  con- 
template his  ascension  into  heaven,  and  the  station  he  there 
fills.  He  entered  the  heavenly  holy  place  as  a  triumphant 
conqueror,  having  overcome  Satan,  and  sin,  and  death.  He 
ascended  amidst  the  loud  and  joyful  acclamations  of  the 
heavenly  hosts.  He  entered  the  temple  in  the  character  of 
the  High  Priest,  with  his  own  blood,  and  solemnly  offered 
it  unto  God.  The  character  which  he  had  displayed  in  his 
sufferings  upon  earth,  and  which  his  manifold  v/oes  had 
served  to  illustrate,  must  have  given  the  greatest  weight  to 
what  he  solemnly  declared  by  his  sacrifice  in  the  heavenly 
sanctuary.  He  there  afresh  exhibited  the  collected  excel- 
lencies which  he  had  manifested  on  the  cross.  In  the  midst 
of  the  invisible  hosts  he  vindicated  the  injured  character  of 
God:  declared  his  law  to  be  holy,  and  just  and  good  ;  con- 
demned sin  as  exceeding  sinful,  and  laid  its  undivided  blame 
upon  man.  The  solemn  declaration  of  such  a  personage, 
who  was  so  fully  competent  in  every  respect  to  judge  in  the 
case— and  who,  moreover,  had  suflered  unto  death — must 


THE  GLORY   OF    CHRIST.  61 

have  produced  the  most  powerful  impressions  on  the  whole 
of  the  heavenly  worshippers.  Thus  did  he  complete  tho 
atonement,  and  thus  did  he  inspire  all  around,  whether 
angels  or  redeemed  sinners,  with  the  highest  reverence  and 
love  for  the  character  of  God,  the  deepest  abhorrence  of 
sin,  and  the  most  sacred  regard  to  righteousness. 

Having  finished  this  part  of  his  undertaking,  God  called 
him  to  his  right  hand ;  set  him  on  the  throne  of  David,  as 
the  king  of  the  spiritual  Israel ;  and  invested  him  with  the 
government  of  all  worlds,  for  the   sake  of  his   Church, 
Psalm  ex.  1.     By  this  exaltation,  Jehovah  gave  the  bright- 
est display  of  that  infinite   complacency  with   which   he 
viewed  the  high  and  hallowed  character  of  the  Mediator, 
and  of  the  delight  he  felt  on  seeing  the  redemption  of  sin- 
ners secured  in  a  way  so  honorable  to  him,  and  so  suited 
to  them.     The  songs  of  angels,  and  of  redeemed  sinners, 
in  which  the  Lamb  is  declared  to  be  worthy  of  "  all  bless- 
ing, and  honor,  and  glory,  and  riches,"  are   but  an  echo 
of  the  language  of  the   Father,  when  he  seated  him  as  a 
Priest  upon  his  throne,  and  called  all  orders  of  creatures  to 
worship  and  serve  him.     He  delighted  in  so  glorious  a  de- 
monstration of  his  holiness — such  security  for  the  ends  and 
honor  of  his  government — such  a  display  of   his  manifold 
wisdom  and  of  the  riches  of  his  grace — and  such  a  proof 
and  illustration  of  the  full  harmony  of  his  perfections,  as 
were  furnished  by  the  sufferings  and   reward  of  his  Son. 
Must  it  not,  then,  be  a  part,  and  a  great  part,  of  the  glory 
of  the  Saviour,  to  be  thus  acknowledged  as  worthy  of  all 
honor  and  blessedness  by  Him  who  is   the  best  judge  of 
genuine  merit? 

In  heaven  the  Redeemer  appears  as  the  first-born  of  the 

family  of  God,  and  exhibits  in  himself  that  glory  to  which 
6 


62  TUE  GLORY  OF  CHRIST. 

his  redeemed  are  destined  to  be  conformed.     His  body  is 
spiritual,   glorious,  vigorous,  and  incorruptible,  and  com- 
pletely adapted  to  his  exalted  station  as  Lord  of  all.     His 
spirit  is  filled  with  unutterable  blessedness  in  the  enjoy- 
ment of  the  divine  love.     He  is  happy  in  a  constant  sense 
of  the  divine  complacency  in  his  obedience  and  death,  and 
in  his  official  administration   in  the  heavenly  temple.     In 
this  temple  he  sits  as  Lord,  having  the  whole  charge  of  its 
sacred  services.     There  he  leads  the  song,  intercedes  for 
his  people,  presents  and  procures  the  acceptance  of  their 
services,  and  communicates  all   the  blessing;s  of  the  ever- 
lasting  covenant.     There  he  exhibits  to  the  whole  of  the 
heavenly  hosts  the  full  effulgence  of  the  divine  perfections. 
In  this  delightful  abode,  his  redeemed  cleave  to  him  with 
the   utmost  ardor  of  love,  contemplate  his  personal  and 
official  glory  with  exquisite  delight,  and  ever  triumph  in 
him  with  the  highest  exultation.     He  is  blessed  in  seeincr 
them  blessed,  and  delights  in  communicating  to  them  fresh 
enjoyments,  and  causing  them  to  participate  in  all  his  mani- 
fold and  exalted  joys.     He  exults  as  he  surveys  and  for- 
wards his  work  of  salvation.     This  work  he  considers  his 
highest  glory.     All  his  external   grandeur  is  viewed   by 
him  as  subordinate  and  subservient  to  his  mediatorial  cha- 
racter.    In  a  word,  the  noble — the  divine — feelings,  which 
animated  him  when,  for  the  sake  of  removing  misery,  and 
imparting  happiness,  he  bled,  and  groaned,  and  died,  are 
in  heaven  completely  gratified.     Thus  he  sees  the  travail 
of  his  soul,  and  is  satisfied. 

The  deep  interest  taken  by  the  Saviour  in  the  glory 
promised  him,  appears  in  the  prayers  which  he  poured  out 
unto  God  for  deliverance  from  the  power  of  death,  and  for 
that  life  which  is  now  given  him.     In  Psalm  xxi.  we  read 


THE  GLORY  OF  CHRIST.  63 

of  the  request  of  his  lips,  and  the  desire  of  his  heart,  as 
occupied  with  the  blessings  of  the  Divine  goodness, — with 
the  crown  of  glory  which  he  now  wears, — with  his  ever- 
lasting life  as   Mediator, — with  his  being  constituted  the 
medium  of  blessings  to  many,  and  with  the  enjoyment  of 
the  li2;ht  of  his  Father's  countenance.     In  Psalm  xxii.  he 
fer\-ently  prays  for  deliverance;  and  he  intimates,  that, 
upon  his  request  being  granted,  he  should  declare  the  cha- 
racter of  God  to  his  brethen,  in  the  midst  of  the  general 
assembhv-  and  Church  of  the  first-born.     He  hhnseif  blesses 
God  for  hearing  his  prayers,  and  calls  upon  the  people  to 
join  in  the  delightful  e.xercise  of  praising  Hi?n  who  had  not 
despised  the  affliction  of  the  afflicted  One,  but  had  granted 
hmi  the  desire  of  his  heart.     He  also  exults  in  the  pros- 
pect of  all  the  ends  of  the  earth  being  blessed  with  his  sal- 
vation, and  made  to  rejoice  in  the  benefits  of  his  sacrifice. 
Similar  are  his  prayers  and  thanksgivings  in  Psalms  Ixix. 
cxvi.  cxviii.,  in  which  he  declares  his  sufferings,  expresses 
his   gratitude  to  God,  and  his  assured  confidence  that  he 
should  ultimately  triumph  in  the  full  and  final  salvation  of 
his  people. 

The  interest  he  took  in  his  future  glory  appears  in  the 
frequent  references  he  made  to  it  v/hen  conversing  with  his 
disciples,  and  in  his  public  discourses.  We  cannot  read 
his  history  without  seeing  that  eternity  was  ever  before  him; 
that  he  longed  for  the  time  when  the  Gospel  should  be 
preached  to  all  nations;  when  the  way  into  the  holiest  of 
all  should  be  laid  open;  and  when  he,  in  his  high  charac- 
ter, as  a  Priest  upon  his  throne,  should  unfold  what  "  eye 
had  not  seen,  what  ear  had  not  heard,  and  what  never 
could  have  entered  the  mind  of  man  or  of  angel."  With 
these  views  he  endeavored  to  comfort  his  disciples  on  the 


64  TUE    GLORY   OF  CHRIST. 

night  on  wliich  he  was  betravcd.     Hence   he  du  elt  on  the 

CD  y 

blessed  consequences  of  his  entrance  into  heaven,  as  they 
respected  the  glory  of  God,  his  own  glory,  and  the  cause 
of  truth  and  salvation  among  men. 

Surely,  then,  it  becomes  us  to  take  up  all  these  views. 
If  his  resurrection  declares  him  to  be  indeed  the  Son  of 
God, — if  it  proves  the  perfection  of  his  sacrifice ; — if  the 
glory  of  God  is  made  manifest  by  it, — it  must  be  at 
once  our  duty  and  our  privilege  to  place  unsuspecting 
confidence  in  his  finished  work.  If  these  important  truths 
are  still  farther  demonstrated  by  his  exaltation  and  glory 
in  the  heavenly  sanctuary,  then  all  that  could  be  done  to 
satisfy  us  has  been  fully  accomplished.  I  need  not  say 
that  nothing  can  pacify  conscience,  upon  solid  grounds,  but 
that  which  satisfied  the  justice  of  Heaven ;  and  hcjice  the 
preciousness  of  that  Gospel  which  demonstrates  that  Di- 
vine justice  is  satisfied,  perfectly  and  for  ever.  How  ani- 
mating it  is  to  see  the  Almighty  illustrate  by  facts  what  he 
proclaimed  from  the  excellent  glory,  when  lie  said,  "  This 
is  my  Son,  the  beloved,  in  whom  I  am  well  pleased."  Here 
he  is  revealed  in  the  endearing  character  of  "  the  God  of 
Peace,"  and  from  this  view  of  his  character  springs  the 
liope  of  the  guilty. 

It  is  in  connection  with  this  revelation  that  he  calls  upon 
sinners  to  come  to  him  through  Christ,  and  promises  par- 
don and  eternal  life  to  all  who  believe  his  testimony,  and 
who  (if  I  may  be  allowed  the  expression)  take  him  at  his 
word,  and  venture  their  eternity  upon  it.  It  is  the  know- 
ledge of  those  spiritual  things  that  quickens  the  dead  in 
trespasses  and  sins.  It  brings  them  into  a  state  of  lioly 
fellowship  with  the  Saviour,  with  whom  all  who  believe 
are  raised  and  made  partakers  of  a  new  life.     Now,  the 


THE  GLOBY  OF  CHRIST.  65 

sinner  can  allow  his  conscience  to  depict  the  true  charac- 
ter of  his  heart  and  his  sinful  ways — he  can  admit,  with- 
out palliation,  all  that  it  can  say  of  the  number  and  aggra- 
vations of  his  crimes ;  because,  however  heavy  and  odious 
its  charges  may  be,  the  resurrection  and  glory  of  Christ, 
as  by  public  adjudication,  set  before  him  a  righteousness  al- 
ready perfectly  finished,  and  honorably  rewarded.  In 
the  Divine  testimony  concerning  his  work  and  elevation  is 
concentrated  the  very  essence  of  "  the  word  of  reconcilia- 
tion." Here  every  perplexing  question  as  to  the  ground 
of  acceptance  is  answered  in  a  way  which  at  once  gives 
rest  to  the  trembling  conscience,  and  produces  godly  sor- 
row and  deep  contrition. 

The  contemplation  of  the  divine  character,  as  thus  man- 
ifested in  the  glory  of  Christ,  has  the  most  powerful  influ- 
ence in  sanctifying  the  soul.  When  we  think  of  the  prin- 
ciples, the  qualities,  and  the  deeds,  which  adorned  the  cha- 
racter of  our  Lord  when  suffering  for  sin,  and  view  the  di- 
vine delight  in  them,  displayed  in  his  exaltation,  we  see 
what  that  character  is,  which  calls  forth  the  approbation  of 
Heaven,  and  conformity  to  which  is  essential  to  happiness. 
While  we  find  peace  in  the  blood  of  the  cross,  we  are  at- 
tracted towards  God,  and  our  affections  captivated,  by  the 
excellencies  unfolded  in  the  means  of  our  deliverence. 
Thus  the  corruption  of  the  heart  receives  a  mortal  stroke 
— we  are  delivered  from  worldly  lusts — the  mind  is  eleva- 
ted above  every  grovelling  and  ensnaring  attachment — and 
the  character  is  made  meet  for  the  inheritance  of  the  saints 
in  light. 

Such  is  the  influence  of  the  Gospel  of  peace.     Having 

found  mercy  through  faith  in  the  blood  of  Christ,  the  love 

of  God  is  implanted,  a  filial  dread  of  his  displeasure  is  felt, 
6* 


66  THE  GLORY  OF  CHRIST. 

and  an  ardent  desire  of  deliverance  from  sin,  and  of  the 
divine  approbation,  is  produced.  We  are  thus  led  to  inquire. 
What  shall  I  render  to  the  Lord  for  his  manifold  blessings  1 
how  shall  I  express  my  gratitude,  and  give  vent  to  my  love, 
and  become  the  object  of  the  complacency  of  my  God  and 
Father?     In  answer  to  such  inquiries  we  arc  directed  to 
the  wondrous  excellencies  of  the  character  of  Christy  and 
are  taught  that  such  are  the  principles,  dispositions,  and  de- 
portment, in  which  God  delights  ;  and  in  proof  of  which  we 
are  referred  to  the  exaltation  and  the  grandeur  of  the  Re- 
deemer as  the  reward  of  his  work,  Phil.  ii.  5 — 13.     This 
leads  our  mind  to  heaven,  and  to  the  glory  of  the  Saviour 
there  ;  and  excites  us  to  study  conformity  to  his  spirit  and 
behaviour,  as  the  great  pattern  of  all  that  is  cxcellennt. 
There  is  every  thing  in  this  high  example  to  call  forth  our 
devoutest  affection   and  constant  imitation.      Wlio  is   he 
whose  character   has  thus  been  honored  of  God,  and  in 
whom  he  rests  with  such  delightful  satisfaction  1    Is  he  not 
our  own  Friend,  Deliverer,  and   Brother?      What  called 
forth  the  qualities  and  excellencies  thus  applauded  of  hea- 
ven? what  exercised  them?  what  brightened  and  increased 
their  positive  glory  ?     Was  it  not  his  sufferings  for  us  7 
What  are  the  principles  thus   gloriously  rewarded?  Are 
they  not  the  principles  which  moved  him  to  undertake  our 
cause,  and  to  continue  his   career  of  free,  generous,  and 
disinterested  love  in  our  behalf  till  he  could  say,   "  It  is 
finished !"     Must  we  not  seek  them  in  that  union  of  mercy 
and  truth,  of  righteousness  and  peace,  which  is  displayed 
in  his  whole  character,  and  which  is  the  glory  of  his  sal- 
vation?    Yes;  we  see  them  in  that  love  to  God  and  zeal 
for  his  glory,  which  moved  liim  to  the  firm  determination, 
that,  rather  than  our  redemption  should  be  at  the  expense 


THE  GLORY  OF  CHRIST.  67 

of  the  Divine  justice,  he  would  bare  his  breast  to  the  sword 
of  Heaven,  and  encounter  all  its  terrors.     We  see  them  in 
that  love  to  men  which  moved  him  to  veil  his  glory,  to  stoop 
to  shame,  wretchedness,  and  death,  that  he  might  redeem 
the  guilty  and  unworthy  from  merited  misery  and  wrath — 
We  see  them  in  his  profound  veneration  for  justice  and  in- 
tegrity, united  with  the  most  tender  compassion  for  sinners, 
and  unbounded  goodness  towards  them — We  see  them  in 
his  meek  resignation  to  the  will  of  God,  his  cheerful  sub- 
mission to  his  appointments,  and  his  patient  endurance  of 
all  that  the  Judge  saw  meet  to  inflict,  united  with  unquench- 
able love  and  zeal,  continually  burning  in  the  cause  of 
the  lost  and  the  unworthy  children  of  men — In  a  word,  we 
see  them  in  the  collected  and  wondrous  excellencies  which 
shone  in  their  highest  glory,  when,  in  his  obedience  unto 
death,  he  displayed  the  character  of  God  as  at  once  just 
and  merciful  in  perfection.    Surely,  then,  excellencies  which 
were  manifested  in  our  ow7i  behalf,  and  for  our  eternal  de- 
liverance from  evil,  and  our  everlasting  enjoyment  of  all 
good,  must  command  our  gratitude  and  admiration.     The 
sight  of  that  glory  which  marks  the  ineffable  delight  of  the 
Father  in  these  principles  must  convince  us  of  the  strength 
of  his  oivn  love  towards  us,  and  of  the  exceeding  riches  of 
his  grace. 

The  consideration  of  the  design  of  the  Redeemer's  glory 
is  calculated  to  produce  the  same  result.  Has  he  been 
raised  from  the  dead  1  It  is  as  the  first  fruits  of  them  that 
slept ;  so  that  his  resurrection  is  the  pledge  of  ours.  If 
we  think  of  his  glorified  body,  we  know  that  it  is  the  pat- 
tern after  which  these  vile  bodies  shall  one  day  be  fashion- 
ed. If  we  follow  him  in  his  ascent  to  heaven,  and  hear 
the  call  to  admit  him  as  "  the  Lord,  mighty  in  battle," 


68  THE  GLORY  OF  CHRIST. 

we  see  him  as  the  Conqueror  of  oi/r  foes,  and  as  the  Cap- 
tain of  our  salvation.  If  we  view  him  as  the  High  Priest 
entering  within  the  veil,  we  know  tliat  he  entered  as  our 
forerunner,  and  that  he  there  offered  himself,  and  complet- 
ed his  expiratory  work  in  our  behalf.  If  we  look  to  him 
when  seated  as  a  priest  upon  his  throne,  we  remember  that 
he  hath  "  made  us  kings  and  priests  unto  God,  even  his 
Father ;"  that  he  still  intercedes  for  us;  and  that  he  is  ever 
employed  in  watching  over  ovr  interests,  and  securing  our 
safety  and  our  bliss.  If  we  look  to  him  as  Lord  of  all 
worlds,  we  know  that  all  things  are  overruled  for  our  good. 
If  we  dwell  upon  his  blessedness,  we  see  it  arising  from 
the  enjoyment  of  the  delightful  complacency  of  the  Jeho- 
vah in  his  work  for  us ;  and  from  beholding  the  blessed 
fruits  of  it  in  our  redemption  and  our  blessedness.  If  wo 
tliink  of  his  second  coming  and  his  glory  then  to  be  re- 
vealed, we  remember  that  he  comes  to  complete  our  salva- 
tion, and  to  consummate  our  happiness. 

What  an  attraction  is  there  in  the  glory  of  our  Head  to 
draw  the  heart  to  heaven!  How  sweet  and  satisfying  to 
look  into  the  holiest  of  all,  and  there  to  contemplate  hi:» 
majesty  and  his  goodness — the  grandeur  of  liis  presence, 
and  the  beauties  of  his  character,  together  with  his  official 
ministrations,  and  the  constant  and  rich  communications  of 
his  grace!  How  soothing  and  animating  to  behold  the 
countless  hosts  of  the  redeemed  reccivinij  the  liberal  diffu- 
sions  of  his  unrestrained  bounty,  drinking  at  the  fountain- 
head  of  all  blessedness,  and  as  so  many  mirrors  reflecting 
tlie  lustre  of  his  glorious  excellencies!  To  sec  his  saints 
around  him,  sparkling  forth  their  borrowed  glory  to  his  eter- 
nal praise,  must  inflame  the  heart  with  love  the  most  ar- 
dent, and  fill  it  with  bliss  the  most  sublime  and  transport- 


THE  GLORY  OF  CHKIST.  69 

ing.  The  hope  of  this  glory  must  purify  the  soul ;  for  it 
is  the  hope  of  seeing  the  Redeemer  as  he  is,  and  of  being 
completely  like  to  him.  It  is  the  hope  of  participating  in 
those  pure  and  spiritual  pleasures  which  are  at  the  right 
hand  of  God,  and  in  that  fulness  of  divine  joy  which  is  in 
his  high  presence;  and  it  is  the  hope  of  uniting  with  the 
heavenly  High  Priest,  and  all  the  heavenly  family,  in  the 
exalted  and  hallowed  exercises  of  the  heavenly  temple. 
This  is  not  the  hope  of  contemplating  mere  abstract  excel- 
lence, but  of  beholding  and  enjoying  glory  most  interesting 
to  ourselves.  Hence  Christians  are  exhorted,  as  persons 
risen  with  Christ,  to  seek  the  things  which  are  in  heaven, 
and  to  set  their  affections  on  the  glorious  objects  which  are 
exhibited  where  he  sitteth  on  the  right  hand  of  the  Majesty 
on  high.  That  superiority  to  the  world  whicli  is  essential 
to  genuine  religion,  springs  from  faith  in  the  glory  of  Him 
w^ho  hath  abolished  death,  and  hath  brought  light  and  in- 
corruption  to  light  by  the  Gospel.  Shall  we  have  such  a 
Head  and  Represertative,  seated  on  such  a  throne,  and  en- 
gaged in  such  ministration  for  us,  and  shall  we  not  set 
our  affections  on  that  world 

"Where  our  best  friends  and  brethren  dwell. 
Where  God  our  Saviour  reigns  ?" 
This  great  object  of  hope  is  the  source  of  consolation 
and  support  amidst  the  many  and  heavy  afflictions  of  life. 
In  the  day  of  adversity  the  ancient  worthies,  and  the  apos- 
tles of  Christ,  comforted  themselves  by  remembering,  that 
he  who  raised  up,  and  glorified  the  Saviour,  would  als-o 
raise  up  and  glorify  them.  The  resurrection  of  Christ 
hath  begotten  us  to  the  lively  hope  of  an  inheritance  be- 
yond the  grave ;  and  this  animates  with  joy  unutterable  and 
full  of  glory,  even  in  the  midst  of  manifold  trials.     When 


70  THE  GLORY  OF  CHRIST. 

we  look  within  the  veil,  how  poor,  insignificant,  and  un- 
satisfactory, do  the  enjoyments  of  time  appear!  how  slight 
and  inconsiderable  do  we  feel  our  troubles,  when  we  look 
to  the  things  which  are  unseen  and  eternal !  Every  suc- 
cessive view  of  these  realities  delights,  elevates,  and  puri- 
fies the  spirit.  The  heart,  while  it  dwells  on  them,  is  over- 
come by  a  sense  of  their  grandeur,  and  satisfied  by  the  con- 
viction of  their  unspeakable  worth.  The  mind  is  thus 
calmed.  Meek  resignation,  and  patient  submission  to  the 
chastening  hand  of  the  Father  of  mercies,  are  cherished, 
in  the  full  confidence  that  all  is  in  love,  and  that  the  liijht 
and  momentary  afflictions  of  this  state  are  working  out  a 
far  more  exceeding  and  an  eternal  weight  of  glory. 

These  considerations  alleviate  our  grief  when  bereaved 
of  Christian  relatives  and  friends.  In  such  circumstances 
we  are  reminded,  that,  as  Jesus  died  and  rose  again,  so  they 
who  sleep  in  him  shall  God  bring  with  him  ;  that  the  Lord 
shall  come  from  heaven,  shall  redeem  his  people  from  the 
grave,  and  take  them  to  be  for  ever  with  himself.  The 
Christian  is  enabled  to  look  forward  to  the  day  of  Christ  as 
that  on  which  his  re-union  with  liis  departed  friends  shall 
be  completed,  never  more  to  be  dissolved.  He  is  thus  en- 
abled to  anticipate  his  own  dissolution,  with  peace,  and 
hope,  and  joy.  Looking  to  him  who  hath  died  and  risen 
again,  he  rejoices  that  he  hath  overcome  death,  and  that 
thus  it  is  now  a  messenger  of  peace.  Jesus  died  and  rose 
again,  that  his  people  might  be  able  to  say,  "All  things 
are  ours,  whether  life  or  death;"  so  that  "neither  death 
nor  life,  things  present  nor  things  to  come,  shall  ever  sepa- 
rate from  the  love  of  Christ,  or  from  the  love  of  God  mani- 
fested through  him."  Contcm[)lating  the  Redeemer,  we 
anticipate  the  resurrection-morn,  when,  standing  on  the 


THE  PROMISES  OF  THE  GOSPEL.  71 

brink  of  the  grave,  from  which  we  have  just  been  deliv- 
ered, we  shall  exclaim  with  triumphant  rapture,  "  O  death, 
where  is  thy  sting?  O  grave,  where  is  thy  victory?  The 
sting  of  death  is  sin ;  the  strength  of  sin  is  the  law ;  but 
thanks  be  to  God  who  hath  given  us  the  victory  through 
our  Lord  Jesus  Christ."  Then,  my  dear  friend,  our  sun 
shall  no  more  go  down,  neither  shall  our  moon  withdraw 
itself;  for  the  Lord  shall  be  our  everlasting  light,  and  the 
days  of  our  mourning  shall  be  ended. 

I  am,  &c. 


LETTER  IIL 

ON  THE  INVITATIONS  AND  PROMISES  OF  THE    GOSPEL. 

The  importance  of  understanding  the  invitations  and  promises  of 
the  Gospel — The  former  addresed  to  men  considered  as  sinners, 
the  latter  respect  them  as  believers — Self-examination  not  design- 
ed to  find  a  warrant  to  go  to  Christ — This  illustrated  by  a  refer- 
erice  to  the  manna,  the  cities  of  refuge,  and  the  brazen  serpent — 
The  happy  effects  of  the  knowledge  of  the  truth — The  study  of 
the  character  of  Christ  necessary  to  our  sanctification — The  great 
object  of  faith  should  be  steadily  contemplated — General  reflec- 
tions. 

Mt  sear  friekd, 

It  is  of  great  importance  to  understand  the  invitations  and 
promises  of  the  Gospel,  in  order  to  our  perceiving  that  it  is 
the  only  source  of  relief  and  comfort  to  a  guilty  creature. 
The  message  of  reconciliation  finds  us  in  a  state  of  condem- 
nation and  sin.  In  this  state  its  blessed  light  rises  upon 
us,  and,  shining  forth  in  all  its  glory,  reveals  the  righteous- 


72  THE  TROMISES  OF  THE  GOSPEL. 

ness  and  salvation  of  Christ  as  at  hand.  It  invites  the 
guilty  to  come  to  the  Saviour,  and  promises  the  many  and 
precious  blessings  of  redemption  to  every  sinner  w  ho  be. 
lieves  the  testimony  of  Heaven  respecting  his  atonement. 
Those  who  arc  invited  are  not  a  particular  class  of  per- 
sons, distinguished  by  certain  excellencies  or  qualifications, 
but  all  mankind.  They  are  decribed  only  by  those  neces- 
sitous and  wretched  circumstances  which  are  common  to 
men.  The  "  weary  and  the  heavy  laden,"  "  the  hungry 
and  the  thirsty,"  are  sinners  considered  simply  as  miserable 
and  as  longing  for  happiness.  They  are  addressed,  not  as 
sensible  sinners,  or  as  hungering  and  thirsting  after  Christ 
and  spiritual  blessings,  but  as  "  spending  their  money  for 
that  which  is  not  bread,  and  their  labor  for  that  which  sa- 
tisfieth  not."  To  such,  in  all  their  guilt,  are  the  invita- 
tions of  the  Gospel  given,  and  the  promise  of  mercy  and 
eternal  life  are  made  to  them,  considered  as  coming  to  the 
Saviour. 

The  invitations  of  the  Gospel  are  addressed  to  all — the 
promises  respect  believers  only.  There  is  a  sense,  indeed, 
in  which  the  promises  also  are  addressed  to  sinners.  They 
are  invited  to  come  to  Christ,  and  are  promised  rest  if  they 
comply  with  his  gracious  call.  The  wicked  and  the  un- 
righteous are  called  to  forsake  their  ways  and  their  thoughts, 
and  to  return  unto  the  Lord,  by  obeying  his  counsel ;  to 
hear,  that  their  souls  may  live ;  and  they  are  promised 
mercy  and  abundant  pardon,  as  thus  returning  to  him  by 
faith  in  Christ.  The  feast  of  love  is  prepared,  and  all  aro 
entreated  to  partake  of  it.  But  it  is  only  by  coming  to  the 
Redeemer  that  the  mercies  of  the  everlasting  covenant  can 
be  actually  enjoyed,  and  it  is  on  this  supj)osition,  or  as  be- 
lieving the  Gospel,  and  so  turning  to  God,  that  they  arc 


THE  PROMISES  OF  THE  GOSPEL.  73 

promised  them.  When  promises  are  made  to  the  guilty, 
while  "  far  from  righteousness,"  the  design  is  not  to  com- 
fort them  while  continuing  in  unbelief  and  impenitence,  but 
to  exhibit  the  cause,  or  spring  of  salvation,  even  the  free 
love  of  God,  and  to  encourage  them  to  come  instantly  to 
the  Saviour.  Such  passages  of  Scripture  show  that  no 
complicated  process  is  to  be  gone  through  in  order  to  our 
acceptance;  that  no  holy  preparation  is  requisite;  and  that 
no  perplexing  course  of  discipline  is  required,  that  we  may 
be  qualified  for  an  interest  into  the  righteousness  and  salva- 
tion of  Christ.  They  show,  that,  on  believing  the  Gospel 
the  sinner  has  access  into  a  state  of  favor  with  God,  and  en- 
joys the  blessing  of  peace  with  him  through  resting  his 
hopes  on  the  atonement  of  Jesus. 

On  the  other  hand,  my  dear  friend,  when  promises  are 
made  to  particular  characters,  as  when  the  vision  of  God 
is  promised  to  "  the  pure  in  heart,"  and  the  inheritance  of 
the  heavenly  land  "  to  the  meek ;"  the  design  is  to  point  out 
the  state  of  mind  necessary  to  the  actual  enjoyment  of  the 
blessings.  This  state  of  mind  is  not  mentioned  as  the 
ground  or  meritorious  cause  why  the  blessings  in  question 
are  bestowed,  but  as  essential  to  our  being  meet  for  deriv- 
ing happiness  from  them,  and  so  to  their  being  blessings  to 
us.  No  sinner  has  a  warrant  to  consider  himself  possessed 
of  the  blessings  exhibited  in  any  promise,  which  teaches 
either  the  cause  of  salvation  or  the  character  of  the  saved, 
unless  he  has  believed  the  Gospel.  In  the  very  nature  of 
things,  the  blessings  of  redemption  cannot  otherwise  be 
enjoyed.  As  after  the  Jewish  high  priest  had  purified  the 
sanctuary,  it  was  open  to  the  Israelites  for  the  following 
year,  so  Christ  having  made  full  atonement  for  sin,  the 
way  of  access  to  the  temple  of  God  is  now  laid  open,  and 


74  THE  PROMISES  OF  THE  GOSPEL. 

all,  wthoiit  exception,  are  warranted  to  enter  through  the 
blood  of  Jesus.  Now,  when  the  testimony  of  the  Gospel, 
in  relation  to  this  common  privilege  is  believed  in  its  true 
import,  the  individual,  as  it  were,  enters  tlie  sanctuary,  and 
obtains  personally,  the  actual  benefit  exhibited  to  all. 

I  beg  you  to  notice  that  there  is  a  wide  difference  between 
sinners  being  warranted  to  come  to  Christ  as  they  are,  for 
the  mercies  of  his  covenant  and  being  warranted,  while  in 
their  sins,  to  look  on  those  mercies  as  already  theirs.  God 
Is  already  well  pleased  in  his  Son ;  and  it  is  a  blessed  truth, 
that  the  blessings  of  salvation  may  all  be  had  on  believing 
in  Him.  But  while  sinners  believe  in  God  as  the  justifier  of 
the  ungodly,  they  hope  for  eternal  life  as  in  a  justified  state, 
and  have  their  hope  confirmed  by  growing  meetness  for 
the  blessing.  The  mercies  of  the  new  covenant  are  pro- 
posed to  all,  but  only  believers  embrace  them.  Hence, 
promises  that  respect  character  are  of  the  first  moment 
even  to  the  ungodly,  as  they  teach  them  that  a  change  of 
mind,  as  well  as  a  change  of  stale,  is  necessary  to  happi- 
ness— that  the  happiness  which  can  satisfy  the  heart  is  to 
be  had  only  in  the  favor  and  fellowship  of  God ;  and  that 
the  Saviour  alone  can  communicate  that  blessedness  which 
meets  their  necessities,  and  gratify  the  cravings  of  their 
restless  and  unhappy  spirits. 

While  such  promises  are  to  be  viewed  in  this  light,  they 
ought  also  to  be  taken  in  connection  with  the  other  pro- 
mises of  Scripture,  in  which  is  exhibited  the  spring  of  re- 
demption. The  latter  have  been  called  absolute  promises. 
If  by  this  is  meant  that,  not  for  any  thing  in  us,  but  ex- 
clusively for  the  sake  of  Christ,  we  are  blessed,  then,  all 
promises  are  in  this  sense  absolute.  When  they  are  made 
to  particular  characters  it  is  not  on  account  of  any  good- 


THE  PROMISES  OF  THE  GOSPEL.  75 

ness  in  them,  but  for  the  sake  of  him  through  whom  all  of 
them  are  "  yea  and  amen."  The  promises  that  respect 
the  cominsr  and  the  work  of  Christ  are  absolute,  as  are  all 
promises  of  a  similar  nature  ; — but  yet  promises  made  to 
men,  as  possessed  of  a  certain  character,  are  not  properly 
conditional.  It  is  necessary,  for  example,  that  a  medicine 
be  used  before  it  can  effect  a  cure,  not  as  a  condition,  but 
because,  from  the  very  nature  of  the  thing,  it  cannot  other- 
wise be  of  service.  Promises  which  respect  the  Church, 
considered  collectively,  and  which  relate  to  her  future  in- 
crease and  extension  as  a  body,  are  absolute,  because  they 
are  not  directly  connected  with  the  character  of  her  present 
members,  but  not  as  opposed  to  others,  as  if  the  latter  were 
properly  conditional.  All  the  promises  of  God  are  free, 
whether  they  respect  the  cause  of  salvation  or  the  charac- 
ter of  the  saved.  On  viewing  these  two  kinds  of  promises, 
along  with  the  free  invitations  of  the  Gospel,  it  will  be  seen, 
that  the  first  genuine  comfort  of  a  Christian  is  obtained  by 
believing  in  the  work  of  Christ,  and  not  from  any  thing  in 
himself.  It  will  be  found  also,  that  all  classes  of  sinners 
have  the  same  warrant  to  go  to  the  Redeemer  to  receive 
the  blessings  of  redemption  that  Christians  have  to  enjoy 
them.  It  will  be  no  less  evident,  that  it  is  by  going  as  we 
are,  to  the  Saviour,  that  we  are  changed  in  mind,  and  so  be- 
come possessed  of  those  holy  principles  and  dispositions, 
which  capacitate  us  for  the  actual  enjoymeni  of  the  bless- 
ings of  mercy:  so  that,  while  the  necessity  of  a  change  of 
mind  is  taught,  the  way  in  which  it  is  effected  is  clearly 
exhibited.  I  need  not  remind  you,  that  there  is  a  wide  dif- 
ference between  a  warrant  to  take  and  possess  the  bless- 
ings of  salvation,  and  the  actual  enjoyment  of  them.  The 
former  rests  upon  the  free  invitations  and  promises  of  God 


76 


THE  PROMISES  OF  THE  GOSPEL. 


addressed  to  the  world  at  large,  the  latter  is  the  result  of 
embracing  them.  It  may  be  of  imi)ortance  to  add  here, 
that  setting  aside  the  idea  of  a  promise,  strictly  so  called, 
the  expression,  "  He  who  believeth  shall  be  saved ;"  may 
be  viewed  as,  properly  speaking,  a  declaration  appended  to 
the  Gospel  as  an  encouragement  to  believe  it.  This  ex- 
*^  pression,  taken  by  itself,  is  not  the  Gospel ;  for  the  Gos- 
pel is  the  truth  which  is  to  be  believed  in  order  to  salvation. 
The  blessings  of  the  Gospel  are  said  to  be  a  feast  made 
unto  all  people,  so  that  it  may,  therefore,  well  be  said, 
"He  that  believeth  shall  be  saved,"  because  whosoever 
really  understands  and  believes  it,  will  accept  the  invitation 
of  mercy  and  come  to  the  feast. 

The  Gospel  produces  effects  in  all  who  believe  it  corres- 
ponding with  its  nature,  and  proportioned  to  the  degree  in 
which  it  is  understood  and  believed.  These  effects,  how- 
ever, do  not  constitute  our  title  to  the  blessings  of  redemp- 
tion. If  the  question  is  put,  "  How  shall  I  obtain  rest  to  my 
guilty  soul?"  an  answer  is  not  to  be  sought  by  self-exam- 
ination ;  as  if  he  had  no  ground  for  resting  on  the  work  of 
Christ  for  pardon  and  acceptance,  unless  through  the  me- 
dium  of  some  good  thing  in  ourselves.  We  must  seek  an 
answer  to  this  question  in  the  Gospel  itself,  and  by  looking 
from  ourselves  to  that  which  is  without  us,  even  to  the  per- 
fect sacrifice  of  the  Son  of  God. 

The  power  of  genuine  religion  consists  in  the  Gospel 
dwelling  in  the  heart,  and  moulding  the  whole  man  by  its 
divine  energy  into  a  glorious  conformity  to  its  spirit.  Scrip- 
tural evidences  of  faith  are  never  properly  employed,  then, 
except  when  they  arc  used  to  ascertain  whether  we  are  in- 
deed living  by  faith  in  the  work  of  Christ,  and  deriving 
our  peace  exclusively  from  it.     When  conscious  that  we 


THE  PROMISES  OF  THE  GOSPEL.  77 

are  cleaving  to  his  cross,  of  wliat  are  we  conscious  but  of 
fully  admitting  that  we  are  justly  condemned,  that  salva- 
tion must  be  a  matter  of  the  purest  favor,  and  that  nothing 
but  the  work  there  finished  affords  us  the  smallest  hope? 
We  are  not  at  such  a  time  comforting  ourselves  with  the 
thought,  that  we  have  done  well  in  thus  trusting  in  the 
atonement,  but  we  find  ourselves  shut  up  in  it.  Even  when 
we  can  say,  "  Lord  thou  knowest  all  things,  thou  knowest 
that  I  love  thee ;"  we  are  not  so  much  occupied  with  the 
purity  and  strength  of  our  love,  as  overcome  by  the  unut- 
terable love  of  the  Saviour  to  us. 

It  is  undoubtedly  of  the  first  importance  to  examine  our- 
selves, to  ascertain  whether  we  are  advancing  or  declining 
in  true  religion,  and  to  discover  and  correct  what  may  be 
amiss  in  our  spirit  and  conduct.  The  knowledge  thus  ob- 
tained of  our  character  and  wants,  will  be  the  means  of 
exciting  us  to  cleave  more  closely  to  the  cross  of  Christ, 
and  to  look  more  fervently  to  him  for  the  blessings  of  his 
grace.  There  is  also  an  unspeakable  pleasure  in  perceiv- 
ing, from  evident  effects  of  a  holy  and  spiritual  kind,  that 
the  truth  really  dwells  in  us.  This  is  a  proof  ever  grow- 
ing, that  the  Gospel  is  the  medicine  which  cures  the  disease 
of  sm,  and  imparts  the  blessing  of  spiritual  health.  It  will 
tend  greatly  to  confirm  our  faith,  while  it  will  gratify  the 
sacred  desires  of  the  heart,  and  excite  much  gratitude  and 
thanksgiving  to  God.  On  seeing  the  advancement  of  our 
cure,  we  shall  be  encouraged  to  continue  in  his  fellowship, 
and  must  the  more  prize  his  goodness.  But  we  ought  not 
to  examine  ourselves  to  ascertain  whether  the  Gospel  is 
addressed  to  us,  and  whether  we  are  warranted  to  expect 
the  blessings  of  salvation  on  coming  to  the  Saviour.  These 
blessings  are  proclaimed  as  the  free  gift  of  God  to  all  who 


78  THE  PROMISES  OF  THE  GOSPEL. 

believe,  independently  of  the  previous  state  of  their  mind, 
however  ungodly  and  wicked  it  may  have  been.  Our  con- 
cern, therefore,  in  the  first  instance,  is  not  to  look  into  our- 
selves for  evidences  of  a  change  of  heart,  but  rather  to 
look  to  the  atonement  of  Christ,  which  is  the  hope  set  be- 
fore us,  and  through  which  alone  all  the  blessings  of  mercy 
can  ever  be  obtained. 

The  true  evidence  of  an  actual  interest  in  these  bless- 
ings is  seen  in  our  believing  the  full  and  free  declarations 
of  the  Gospel  to  the  chief  of  sinners.  It  is  only,  then,  in 
so  far  as  our  spirit  and  actions  flow  from  this  faith,  that 
they  prove  our  relation  to  God  ;  so  that  our  relief  and  com- 
fort, under  a  sense  of  guilt  and  unworthiness,  must  ever 
spring  from  the  message  of  mercy  addressed  to  all  indis- 
criminately.* 

•  In  reference  to  this  subject  I  shall  quote  a  passage  from  the  me- 
moir of  the  excellent  Mr.  Henry  Martyn.  Speaking  of  a  particular 
affliction,  the  writer  says,  "  His  illness  was  of  some  continuance, 
and  in  it  he  was  assaulted  by  a  temptation  more  dangerous  than  un- 
common— a  temptation  to  look  to  himself  for  some  qualification 
with  which  to  approach  the  Saviour — for  something  to  warrant  his 
confidence  in  him,  and  hope  of  acceptance  from  him.  Searching 
for  evidences  for  the  purpose  of  ascertaining  -whether  -we  are  in 
Christ  widely  differs  from  searching  for  them  to  warrant  a  boldness 
of  access  through  Christ ;  for  this  we  require  no  evidence,  but  need 
only  the  passport  of  faith  and  our  own  wretchedness,  and,  as  it  is  the 
design  of  our  great  adversary  (such  is  his  subtilty)  to  lead  us  to  deny 
the  evidences  of  faith  altogether,  so  it  is  his  purpose  to  betray  us  in- 
to a  mistaken  use  of  them.  We  find  Mr.  Martyn  at  this  time  ex- 
pressing himself  thus  : — '  I  could  derive  no  comfort  from  reflecting 
on  my  past  life.  Indeed,  exactly  in  proportion  as  I  looked  for  evi- 
dences of  grace,  I  lost  that  brokenness  of  spirit  I  wished  to  retain, 
and  could  not  lie  with  simplicity  at  the  foot  of  the  cross.  I  really 
thought  that  I  was  departing  this  life.  I  began  to  pray  as  on  the 
verge  of  eternity,  and  the  Lord  was  pleased  to  break  my  hard  heart" 
— Memoir  of  Mr.  Henry  Martyn,  p.  185. 


THE  PROMISES  OF  THE  GOSPEL.  79 

Allow  me  to  remind  you,  that,  as  we  never  can  experi- 
ence or  see  the  effects  of  faith  till  we  believe,  it  must  be 
preposterous  to  look  for  them  previously  to  believing.  On 
the  same  principle  it  must  be  vain  to  look  for  them  if  we 
are  not  continuing  in  the  faith  of  the  Gospel,  or  to  expect 
that  they  will  go  beyond  the  measure  of  our  faith  in  it. 
Seek,  then,  a  firm  and  an  abiding  persuasion  of  its  truth 
and  of  its  glory.  It  is  not  the  certainty  or  the  excellence 
of  things  considered  in  themselves,  but  our  persuasion  of 
their  certainty  and  excellence,  that  affects  us.  Look  up, 
then,  for  the  Holy  Spirit,  that  he  may  lead  you  into  all  the 
truth. 

Forget  not,  my  dear  friend,  that  the  effects  of  faith  do 
not  form  the  ground  of  access  to  God.  I  shall  endeavor 
to  illustrate  this  by  a  few  examples.  Every  one,  you  know, 
in  the  camp  of  Israel  had  the  same  warrant  to  go  out  in 
the  morning  to  gather  the  promised  manna,  and  to  bring  it 
home  for  his  own  use.  When  he  had  gathered  it  and  eaten, 
his  hunger  was  satisfied.  This  was,  no  doubt,  a  greater 
degree  of  enjoyment  than  that  which  he  experienced  when 
he  barely  remembered  the  promise  of  the  manna,  and  his 
consequent  warrant  to  expect  it  on  his  going  for  it.  But  no 
one  can  for  a  moment  imagine,  that  he  could  suppose  that 
his  appetite  for  the  manna  entitled  him  to  go  forth  in  the 
confidence  of  obtaining  it,  or  that  his  enjoyment  in  partak- 
ing of  it,  and  the  vigor  he  acquired  by  it,  constituted  his 
right  to  it.  He  must  have  known  that  it  was  the  gift  of 
God  to  him,  which  was  confirmed  by  the  miraculous  way 
in  which  it  was  provided.  In  other  cases,  the  means  em- 
ployed by  the  God  of  providence  often  lead  the  heart  from 
himself,  but  in  this  case  no  visible  means  were  used,  so  that 
the  direct  agency  of  God  was  set  before  the  mind.     The 


80  THE  PROMISES  OF  THE  GOSPEL. 

sensation  of  hunger  led  the  Israelites  to  go  for  tlie  manna, 
but  was  not  his  warrant  to  expect  it ;  this  consisted  solely 
in  the  promise  of  God,  and  the  accompanying  call  to  go 
in  search  of  it.     In  like  manner,  a  sense  of  want  and  of 
danger  leads  a  sinner  to  the  Saviour,  but  is  not  his  warrant 
for  expecting  relief.     It  excites  him  to  go  to  Christ  for  de- 
liverance and  eternal  life,  but  is  not  his  title  to  any  bles- 
sing.    And  as  the  enjoyment  and  the  vigor  which  flowed 
from  eating  the  manna  did  not  form  the  title  of  an  Israel- 
ite to  it,  so,  in  like  manner,  the  spiritual  health  and  vigor 
w^hich  are  connected  with  the  faith  of  the  Gospel  by  no 
means  constitute  the  title  of  Christians  to  the  blessings  of 
redemption.     When  a  sinner  believes  in  Christ  he  is  more 
happy  than  when  he  barely  heard  that  salvation  was  pro- 
mised to  all  who  come  to  him  ;  but  this  does  not  arise  from 
seeing,  in  the  effects  of  his  coming  to  him,  a  title  to  the 
blessings  of  the  Gospel.     He  sees  his  title  to  these  bless- 
ings in  the  declarations  of  God,  founded  on  the  work  of 
his  Son,  and  he  draws  his  comfort  from  the  character  and 
the  cross  of  Christ.     He  does  not,  under  a  sense  of  guilt, 
draw  his  consolation  from  his  obedience,  as  if  it  were  the 
source  of  his  joy,  but,  taking  it  from  the  work  of  the  Sa- 
viour, he  finds  happiness  in  his  obedience  as  an  expression 
of  gratitude  to  his  deliverer — of  love  to  his  excellencies  as 
unfolded  in  the  mode  of  his  deliverance — of  his  desire  to 
resemble  that  worth  which  he  loves  and  admires — and  of 
his  delight  in  all  that  is  spiritual  and  holy.     In  his  devo- 
tions he  is  blessed  with  the  enjoyment  of  fellowship  with 
him  whose  favor  is  life — in  whose  presence,  and  in  con- 
formity to  whose  character,  there  is  pure  and  satisfying 
joy.     Thus  every  act  of  obedience  has  some  comfort  at- 
tending it,  and  holiness  and  happiness  arc  found  to  be  in- 
separable. 


THE  PROMISES  OF  THE  GOSPEL.  81 

I  might  illustrate  the  same  truth  by  the  case  of  the  man- 
slayer  who  fled  to  the  city  of  refuge.  Every  such  charac- 
ter had  a  warrant  to  flee  to  such  a  city  in  the  confidence 
of  there  being  safe,  and  this  would  be  a  comfort  to  him 
when  he  felt  himself  in  danger.  His  sense  of  danger  was 
necessary  to  induce  him  to  flee,  but  was  not  a  ground  of 
confidence,  nor  was  it  a  title  to  safety.  Nor  could  the 
sense  of  security  which  he  felt  on  entering  the  place  of 
refuge,  or  his  gratitude  for  the  provision  made  for  it,  ever 
be  viewed  by  him  as  entitling  him  to  his  preservation. 
Mere  distress  of  mind,  then,  can  be  no  ground  of  hope  to 
a  sinner  any  more  than  the  sense  of  danger  in  the  man- 
slayer  could  secure  him  while  without  the  place  of  refuge. 
Neither  can  the  gratitude  of  a  Christian  for  his  deliver- 
ance, of  which  his  new  life  is  one  continued  expression,  be 
considered  by  him  as  the  ground  of  his  interest  in  the  bles- 
sings of  mercy. 

Similar  observations  may  be  made  on  the  history  of  the 
brazen  serpent.  Every  one  who  had  been  bitten  with  the 
fiery  serpents  had  reason  to  expect  a  complete  cure  on  his 
looking  to  the  serpent  of  brass.  The  belief  of  this  would 
comfort  the  mind,  when  pained,  in  consequence  of  being 
stung.  The  comfort,  however,  of  the  diseased  Israelite 
would  be  exceedingly  increased,  when,  on  looking  to  the 
brazen  serpent  he  found  himself  cured.  But  his  cure  could 
never  be  viewed  by  him  as  his  title  to  look  to  the  serpent /or 
the  cure,  as  it  behoved  him  to  look  to  it  before  he  could  be 
cured.  His  disorder  could  not  otherwise  be  even  lessened, 
and  foolish  and  impious  had  it  been  to  attempt  a  cure  in 
some  other  way  before  looking  as  commanded.  The  health  • 
which  followed  his  looking  would  be  a  cause  of  joy  ;  would 
make  him  bless  God  for  the  provision  made  for  his  recov- 


82  THE  PROMISES  OF  THE  GOSPEL. 

ery,  and  would  show  that  he  had  not  mistaken  the  Divine 
order;  but  never  would  he  suppose  that  the  blessing  was 
the  title  to  itself. 

In  like  manner,  when  a  sinner,  encouraged  by  the  gen- 
eral invitations  and  declarations  of  the  Gospel,  first  looks 
to  the  Saviour,  he  finds  rest  to  his  soul  in  that  which  is  ex- 
hibited to  all,  and,  at  the  same  time,  he  finds  a  cure.     The 
character  of  God,  as  revealed  in  the  Gospel,  deeply  affects 
him.     Contemplating  his  rich  grace  and  mercy,  as  mani- 
fested in  the  cross  of  Christ,  his  heart  is  warmed  toward 
the  Father  of  all  goodness,  and  is  loosed  from  sin.     That 
love,  which  is  the  health  of  the  soul,  is  kindled  and  kept 
alive  by  intense  and  constant  admiration  of  the  Divine 
glory  shining  in  the  face  of  the  Redeemer.     Conscious  that 
the  one  perfect  sacrifice  of  Christ,  and  the  Divine  promise 
of  eternal  life  through  it,  are  his  whole   relief,  he  is  capti- 
vated by  the  moral  and  spiritual  glories  discovered  in  his 
plan  of  salvation.     His  spiritual  cure  is  thus  begun,  and  it 
advances  as  he  lives  by  faith  in  the  Saviour.     His  spiritual 
health,  which  consists  in  the  love  of  the  Divine  character, 
and  in  likeness  to  the  Saviour,  is  invigorated  by  a  steady 
reliance    on    the   atonement.     This    health,   however,  he 
never  can  consider  as  constituting  his  title  to  the  blessings 
of  redemption.     In  fact,  it  is  itself  the  great  blessing  of  the 
everlasting  covenant,  and  without  it  no  one  of  them  can  be 
properly  enjoyed.     It  is  not  a   mere  appendage  to  salva- 
tion— it  is  the  very  thing.     The  confidence  inspired  by  it 
is  like  that  of  a  man  who  has  found,  by  experience,  that  a 
particular  medicine  has  a  salutary  effect  upon  him,  and  so 
is  led  to  confide  the  more  in  the  physician  who  prescribed 
it,  and  the  more  confidently  and  assiduously  to  use  it.     On 
every  return  of  his  disorder  such  a  man  will  have  recourse 


THE  PROMISES  OF  THE  GOSPEL.  83 

to  the  remedy,  the  happy  effects  of  which  he  had  formerly 
experienced.  A  healed  Israelite,  when  stung  a  second  time, 
would  again  have  recourse  to  the  mode  of  cure  prescribed 
by  Heaven,  and,  on  looking  afresh  to  the  brazen  serpent, 
would  find  health  and  relief.  In  like  manner,  when,  by 
our  departure  from  God,  and  from  the  word  of  his  grace, 
we  are  involved  in  darkness  and  distress  of  mind — when, 
under  a  sense  of  guilt  and  folly,  we  are  filled  with  shame 
and  confusion — when  sin  has  reared  its  head,  and  our  evil 
principles  have  gained  the  ascendency,  we  ought  instantly 
to  go,  as  at  first,  to  the  cross  of  Christ,  and  there  seek,  not 
onlv  forgiveness,  but  a  cure,  for  his  sake.  The  ne2;lect  of 
the  Scriptural  doctrine  respecting  the  general  invitations  of 
the  Gospel,  has  caused  much  perplexity  to  Christians,  when 
roused  fi'om  a  state  of  declension  to  a  sense  of  their  guilt 
and  their  danger.  Often  has  it  kept  them  from  instantly 
employing  the  proper  means  of  recovery. 

When  the  real  foundation  of  the  Christian's  joy  and  con- 
fidence in  the  sight  of  God  is  examined,  it  will  be  found, 
that  all  who  are  the  friends  of  the  Saviour  adopt  the  lan- 
guage of  the  apostle  of  the  Gentiles,  when  he  expressed 
himself  with  proper  warmth  on  the  subject :  "  God  forbid 
that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ."  It  is  by  this  cross  that  they  are  raised  above  the 
world,  and  assimilated  to  the  spirit  of  heaven.  Our  faith 
waxes  stronger  as  we  contemplate  this  wondrous  and  trans- 
forming object.  Love  is  thus  cherished,  and  we  become 
more  and  more  like  to  the  God  of  all  goodness.  The  ha- 
bitual exercise  of  this  principle  casts  out  slavish  and  tor- 
mentinjT  fear.  When  we  love  and  delight  in  God  as  the 
God  of  salvation,  through  the  honorable  medium  of  the 
work  of  Christ — when  we  rejoice,  not  only  in  our  relief 


84  THE  PROMISES  OF  THE    GOSPEL. 

from  woe,  but  that  it  is  obtained  in  a  way  so  worthy  of  the 
exalted  Jehovah — and  when  all  that  is  like  to  him  enijao-es 
our  complacency  ;  we  cannot  but  feel  that  this  is  the  very 
temper  of  heaven  itself,  and  are  fully  satisfied  that  we  have 
not  misapprehended  the  Divine  testimony.  Finding  our 
minds  to  be  conformed  to  the  character  and  will  of  God, 
we  rejoice  in  him  as  our  Father.  We  seek  not  into  the 
inscrutable  secrets  of  eternity,  but  rest  assured  of  his  love 
by  what  we  even  here  know  of  his  goodness.  We  cannot 
suppose  that  we  shall  be  kept  in  the  other  world  from  lov- 
ing God,  in  whom  we  find  all  our  happiness  in  this.  On 
the  contrary,  experiencing  here,  that  our  bliss  arises  from 
contemplating  and  enjoying  God,  and  from  holy  intercourse 
with  him  and  with  his  people;  we  rest  assured  that,  as 
death  will  make  no  change  in  the  habits  of  the  spirit,  the 
same  must  be  our  employment  and  our  bliss  in  the  world 
of  life  and  of  love.  Heaven  is  more  a  state,  and  a  certain 
character,  than  a  place,  though,  no  doubt,  it  is  a  place;  and 
the  same  may  be  said  of  hell.  Whoever,  then,  is  pos- 
sessed of  a  heavenly  state  and  character  of  mind,  has 
heaven  begun  already,  and  is  meet  for  the  full  enjoyment 
of  it  in  the  other  world. 

Permit  me,  then,  to  recommend  to  you  to  study  the  work 
and  character  of  the  Saviour  as  a  manifestation  of  the  cha- 
racter of  God.  Look  to  his  cross,  and  to  the  principles 
and  aims  which  animated  him  there,  that  you  may  be  in- 
duced to  rest  on  him  amidst  all  your  cares,  and  thus  pos- 
sess that  peace  which  passeth  all  understanding.  In  this 
way  it  is,  that  gratitude  and  love,  esteem  and  admiration, 
are  most  effectually  cherished,  and  that  the  purest  and  most 
exquisite  delight  is  made  to  flow  into  the  mind.  In  the 
contemplation  of  that  commanding  display  of  excellence 


THE  PROMISES  OF  THE  GOSPEL.  85 

which  calls  forth  the  high  approbation  of  Heaven,  the  heart 
is  transformed  into  its  likeness,  and  the  sweetest  tranquillity 
and  comfort  are  abundantly  enjoyed. 

You  will  perceive,  my  dear  friend,  that  my  great  design 
in  this  letter  is,  to  show  how  free  the  promises  and  invita- 
tions of  the  Gospel  are ;  and  how  fitted,  faith  in  the  atone- 
ment is,  to  yield  peace  and  consolation  to  the  soul,  when 
distressed  with  a  sense  of  guilt  and  the  dread  of  the  Divine 
displeasure.  I  dwell  on  this,  because  I  know,  from  ex- 
perience, its  importance,  and  that  many  difficulties  are  felt 
by  an  awakened  mind  in  committing  itself  to  the  free  mercy 
of  God,  as  displayed  in  the  Gospel.  Here,  in  opposition 
to  all  self  righteous  plans  of  seeking  peace  with  God,  it  is 
declared,  that  the  atonement  of  the  Saviour  is  that  for  the 
sake  of  which  he  forgives  the  ungodly. — It  is  testified  that, 
through  faith  in  the  atoning  sacrifice  of  Christ,  the  guilty 
sinner  is  accepted,  Rom.  iii.  23 — 28 ;  iv.  4 — 7,  and  x. 
4 — 13.  This  is  the  sum  of  the  Gospel,  and  on  this  the 
Scriptures  dwell  as  the  great  truth  to  be  believed.  To  urge 
a  person  to  come  to  Christ,  because  life  is  connected  with 
coming  to  him,  while  yet  scarcely  any  thing  is  said  of 
what  the  Gospel  testifies  concerning  him,  is  much  fitted  to 
perplex.  But  when  the  attention  is  turned  to  that  grace ' 
which  moved  him  to  come  into  the  world,  and,  which  was 
so  signally  displayed  in  his  giving  himself  a  sacrifice  for 
sin,  the  heart  is  drawn  to  him  with  the  cords  of  love,  and 
with  the  bands  of  a  man. 

To  the  Saviour,  as  thus  revealed,  they  call  upon  all  to 
come.  Do  not  then  perplex  yourself  with  questions  about 
the  manner  of  believing,  but  consider  what  it  is  you  are 
called  to  believe.  Instead  of  disquieting  yourself  about  the 
manner  of  coming  to  Christ,  think  on  him  who  invites  you 


86  THE  PROMISES   OF  THE  GOSPEL. 

to  come  to  him — think  of  his  atonement  and  the  love  there 
displayed — think  on  the   many  proofs    which  liave  been 
given  of  his  sacrifice,  in  his  resurrection  and  glory,  and  in 
the  many  promises  of  salvation  through  faith  in  him.    You 
know  that  you  are  no  farther  conscious  of  seeing  an  object 
than  as  it  affects  you  ;  and,  in  like  manner,  you  are  not 
conscious  of  believing  any  declaration  made  to  you  any 
further  than  as  what  you  believe  impresses  you.     In  the 
former  case,  5'ou  are  not,  when  looking  at  some  interesting 
object,  thinking  of  the  manner  of  your  seeing  it,  but  of  the 
thing  seen  ;  and,  in  the  latter,  you  are  not  thinking  of  the 
manner  of  believing  the  declaration  credited  by  you,  but 
of  the  thing  credited.     In  like  manner,  in  believing  the 
Gospel,  the  mind  is  occupied  with  the  thing  believed,  and 
not  with  the  manner  of  believing  it.     We  cannot  dwell  on 
thoughts  of  the  mode  in  which  we  see  an  object,  without 
forgetting,  in  a  measure,  the  object  itself;  and  so,  if  we 
are  engrossed  with  questions  respecting  the  right  mode  of 
believing,  the  great  truth  to  be  believed  is  lost  sight  of,  and, 
being  so,  it  cannot  affect  us.     Of  course,  there  is  no  w'on- 
der  that  then  we  cease  to  derive  peace,  comfort,  or  purity 
from  it.     The  mind  is  conscious  of  believing  the  Gospel 
just  in  proportion  to  the  degree  of  its  faith,  or,  in   other 
words,  in  proportion  to  the  measure  in  which  it  is  affected 
by  the  truth.     The  great  thing,  then,  is  to  keep   the   soul 
fixed  upon  the  object  of  belief.     If  you  have  committed  the 
charge  of  your  property  to  an  individual  of  substance  and 
intcfrrity,  you  do  not  so  much  occupy  yourself  with  your 
having  committed  it  to  him,  as  with  his   resources  and  his 
character.     And  so  it  is  with  the  sinner  who  has,  under 
the  influence  of  faith  in  Christ,  committed  to  him  his  ever- 
lasting all.     Believing  in  the  power  and  the  grace  of  the 


THE  PROMISES  OF  THE  GOSPEL.  87 

Saviour,  he  places  his  confidence  solely  in  him  and  not  in 
any  thing  whatsoever  in  himself. 

Study  the  Scriptures,  my  dear  friend,  and  particularly 
such  passages  as  state  most  clearly  the  w^ay  of  acceptance 
with  God  in  connection  with  the  salutary  influence  of  the 
truth  upon  the  heart.  Do  this  with  a  devout  mind,  look- 
ing up  to  him  who  can  guide  into  all  his  truth  in  its  genuine 
simplicity  and  glory.  If,  in  examining  yourself,  you  see 
much  that  is  sinful,  the  remedy  is  not  to  be  found  in  poring, 
with  heartless  despondency,  upon  your  disorder,  or  in  at- 
tempting, by  resolutions  formed  in  your  own  strength,  to 
subdue  your  sins,  but  in  an  instant  application  to  the  great 
Physician.  "  If  we  confess  our  sins,  God  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all  un- 
righteousness." The  stream  of  godly  sorrow  may  flow  in 
union  with  peace  and  joy  through  believing.  Nothing  can 
so  melt  the  heart  and  conquer  sin  as  a  view  of  the  pardon- 
ing mercy  of  him  who  loved  us  while  in  guilt  and  wretch- 
edness, and  who  still  bears  with  us  and  pities  us.  Having 
much  forgiven,  we  love  much;  as  did  one  of  old,  who 
washed  the  Redeemer's  feet  with  her  tears,  while  she  thought 
of  the  magnitude  of  the  debt  which  had  been  frankly  for- 
given her. 

Suffer  me  to  recommend  to  you  these  hints.  I  trust  that, 
whatever  difficulties  may  be  felt  in  committing  yourself  to 
the  promises  of  God,  according  to  his  gracious  invitations 
in  the  Gospel,  they  will  vanish  before  the  word  of  him  who 
is  a  meek  and  lowly  teacher,  and  whose  compassions  never 
fail.  May  you  enjoy  the  unspeakable  happiness  which  the 
atonement  and  the  character  of  the  Saviour  are  calculated 
to  impart.  Few,  even  of  Christians,  enjoy  what  might  be 
experienced.     This  should  lead  each  to  wait  simply  upon 


88  THE  PROMISES  OF  THE  GOSPEL. 

God — to  commit  all  his  concerns  into  his  hands — and  to 
cast  upon  him  all  that  interests  him,  in  the  warranted  con- 
fidence that  he  is  willing  and  able  to  keep  that  which  is 
committed  to  him.  Proper  attention  to  the  invitations  and 
promises  of  the  Gospel  will  be  found  of  the  utmost  advan- 
tage here.  In  the  hours  of  darkness  and  fear,  look  away 
from  yourself  to  that  which  is  without  you;  even  the  im- 
mutable and  finished  work  of  the  exalted  Redeemer.  Dwell 
on  the  precious  calls  and  entreaties  addressed  to  the  guilty 
and  unworthy;  and  look  to  the  faithful  promises  which  se- 
cure the  acceptance  of  every  one  who,  fleeing  for  refuge  to 
the  blood  of  Christ,  rests  his  hope  of  mercy  entirely  upon 
it.  Such  parts  of  Scripture  are  addressed  to  every  indi- 
vidual as  particularly  as  though  no  one  else  were  on  earth ; 
and  they  are  designed  to  encourage  every  sinner  to  come 
to  the  Saviour,  just  as  he  is,  in  the  full  confidence  of  a  wel- 
come and  gracious  reception. 

I  have  witnessed,  with  pleasure,  the  influence  of  these 
views  on  the  bed  of  death.  I  have  seen  Christians,  amidst 
the  weakness  and  the  pain  of  a  diseased  frame,  dwell  with 
rapture,  and  speak  with  fluency,  on  the  blissful  fi-eeness  of 
the  many  invitations  to  sinners  to  come,  as  they  now  are, 
to  the  Redeemer.  In  the  near  prospect  of  death,  they  have 
exclaimed,  with  the  most  triumphant  feelings,  "I  am  safe  in 
Christ,  notwithstanding  what  I  have  been,  and  come  to  me 
what  may."  This  has  been  uttered  with  an  interest  and 
an  animation  indescribable.  The  finished  and  unchange- 
able work  of  the  Saviour  has  been  constantly  referred  to ; 
and,  in  speaking  of  it,  the  mind  has  risen  above  itself,  the 
languid  countenance  has  been  brightened,  and  the  whole 
appearance  has  expressed  comfort  and  joy.  Such  a  scene 
is  truly  edifying  and  refreshing.     It  affords  a  striking  view 


THOUGHTS  ON  THE  LAW  AND  THE  GOSPEL.      89 

of  the  true  glory  of  the  Gospel ;  and  makes  us  witnesses 
of  its  power  and  of  its  suitableness  to  the  nature,  the  wants, 
and  the  lot  of  man.  Such  reliance  on  the  pure  mercy  and 
grace  of  God,  where  true  religion  had  long  dwelt,  and  had 
been  manifested  in  no  small  degree,  is  fitted  to  show  that, 
from  first  to  last,  the  cross  of  Christ  is  that  in  which  Chris- 
tians glory,  to  the  exclusion  of  every  other  ground  of  con- 
fidence, in  the  prospect  of  death,  judgment,  and  eternity. 

I  am,  &c, 


LETTER  IV. 

THOUGHTS  ON  THE  LAW  AND  THE  GOSPEL. 

Remarks  on  the  Scriptural  mode  of  teaching — The  law  ought  to  be 
fully  laid  before  men,  and  all  false  refuges  exposed — The  Gospel 
ought  to  be  freely  declared  to  them — Faith  in  Christ  ought  to  bo 
inculcated  at  the  very  first — The  danger  of  stopping  short  of  the 
Saviour — Every  duty  should  be  enforced  in  connection  with  faith 
in  the  Gospel — All  true  hohness  the  fruit  of  this  principle. 

Mr  DEAK  FHIEXD, 

I  AM  happy  to  embrace  the  opportunity  to  write  you  a  few 
observations  on  some  of  the  subjects  which  are  the  occa- 
sion of  difficulty  to  your  relative.  I  am  well  aware,  that 
some  have  acted  too  much  in  the  way  that  was  blamed, 
and  that  much  evil  has  been  the  consequence.  Without 
entering  at  large  into  this,  I  shall  give  a  brief  statement  of 
what  was  the  practice  of  our  Lord  and  his  approved  serV" 
ants ;  which  will  show  what  ought  to  be  done  by  every  in« 

structor,  whether  in  private  or  public. 

8* 


90  THOUGHTS  ON 

Their  labors  are  very  compendiously  recorded ;  yet,  on 
a  careful  search,  we  shall  find  that  they  addressed  men  on 
subjects   relating  to  their  everlasting  peace,  as  intelligent, 
accountable  creatures,  and  in  a  manner  calculated  to  en- 
gage their  liveliest  attention.     They  did  not,  by  unguarded 
and  unqualified  assertions, depreciate  obedience;  but  taught, 
that  the  whole  law  of  God  is  binding  on  every  child  of  Adam. 
Rom.  iii.  19.  Gal.  iii.  10.     They  were  the  messengers  of 
him  from  whom  both  the  law  and  the  Gospel  proceed ;  and 
in  their  ministry  the  two  were  exhibited  as  in  perfect  con- 
cord.    The  Gospel  was  announced  as  good   news  from 
heaven  to  the  guilty  and  depraved  ;  but  this  evidently  im- 
plied the  truth  of  heavy  and  alarming  tidings  of  merited 
judgment  and  misery  :  for  where  there  is  no  danger,  there 
can  be  no  need  of  deliverance;  and,  under  the  government 
of  the  righteous  Lord,  there  can  be  no  unmerited  condem- 
nation.    Salvation  by  grace  must  necessarily  suppose,  that 
our  danger  is  the  consequence  of  guilt ;  for  there  is  no  more 
grace  in  the  Gospel  than  there  is  of  justice  in  the  sentence 
of  the  law.     Never  can  we  admire  the  riches  of  the  Di- 
vine mercy  and  goodness,  without  cordially  acknowledg- 
ing the  greatness  of  our  demerit !     It  must,  then,  be  of  the 
utmost  importance,  to  state  to   sinners  the  extent,  equity, 
and  goodness  of  the  law  of  God,  that  they  may  see  what 
is  the  will  of  the  Lawgiver,  and  what  it  is  the  want  of  which 
subjects   them  to   the   condemnation   of  Heaven.     Isaiah 
Iviii.  1.  Ezek.  xxxiii.  S.     They  ought  to  be  told  of  their 
absolute  ruin  by  sin :  for,  if  not  involved  in  the  dismal  con- 
sequences of  guilt,  they  need  not  the  mediation  of  Christ. 
Without  any  qualifying   language,  the  sacred  writers  ac- 
cordingly declared,  that  "all  had  sinned  and  come  short  of 
the  glory  of  God."     They  struck  at  the  root  of  all  those 


THE  LAW  AND  THE   GOSPEL.  91 

delusive  hopes  which  lulled  the  guilty  asleep  in  carnal  se- 
curity, whether  they  arose  from  the  abuse  of  religious  ad- 
vantages, or  perverted  views  of  the  Divine  law.  Rom.  iii. 
9,  10,  11,  23. 

Scarcely  any,  indeed,  are  so  ignorant,  as  to  assert  their 
perfect  rectitude  before  their  Judge ;  yet,  while  they  allow 
that  they  arc  sinners,  multitudes  are  not  in  the  least  alarm- 
ed on  that  account,  because  they  really  have  no  proper  con- 
viction of  sin,  nor  any  just  sense  of  their  state  as  already  con- 
demned.    Such  characters  are  free  from  disquietude  under 
the  vague  view  they  have  of  their  sinfulness  ;  because  they 
confide  in  their  knowledge,  attendance  on  divine  worship, 
outward  relation  to  the  Church  of  God,  almsgiving,  and 
abstinence   from    gross   immoralities.     Now,  it  is  of  the 
greatest  consequence  to  expose  such  refuges,  and  to  im- 
press upon  the  minds  of  men   what  the   law  demands  of 
them — that  they  love  God  with  all  their  heart — that  they 
serve  him  perfectly  in  thought,  word,  and  deed^-that  they 
devote  themselves  to  him  without  the  smallest  reserve — 
and  that,  in  all  their  conduct  towards  their  neighbor,  they 
be  guided  by  genuine  affection.     Never  do  the  Scriptures 
Compromise  things  with  sinners;  they  never  require  any 
thing  short  of  full  conforniity  to  the  law,  under  the  notion 
that  man  is  unable  to  yield  perfect  obedience,  and  is  there- 
fore excusable  :  for  this  very  inability  is  his  crime.     It  is 
not  physical,  but  moral ;  consisting  solely  in  the  want  of 
inclination,  and  in  positive  aversion  to  what  is  good.     No 
abatement  in  the  requirements  of  the  law  can  ever  be  made 
in  consequence  of  sinful  inclinations.     If  such  were   the 
doctrine  of  Scripture,  then,  the  more  a  man  hates  God  and 
the  ways  of  righteousness,  the  more  is  he  free  from  blame. 
It  is  needless  for  me  say,  that  this  is  utterly  absurd,  and 


92  THOUGHTS  oif 

is  the  very  opposite  of  the  doctrine  of  Scripture.  It  is  suf- 
ficient to  render  man  responsible  that  he  has  natural  facul- 
ties which  lit  him  for  receiving  a  revelation  of  the  will  of 
God,  so  as  to  understand  what  he  approves  and  what  he  is 
opposed  to ;  and  that  no  invincible  external  impediment 
hinders  him  from  conforming  to  the  law  of  his  sovereign. 
If,  in  what  he  does,  he  acts  voluntarily  and  cordially,  with- 
out being  compelled  by  another,  he  surely  must  be  account- 
able. In  Scripture,  men  are  always  represented  as  acting 
freely  and  of  choice  ;  and,  in  consequence,  as  guilty  be- 
fore God.  Psalm  Ixxxi.  11.  Prov.  i.  30,  31.  IMankind 
are  thus  put  on  a  level,  and  are  declared  to  be  all  in  equal 
need  of  salvation.  There  are  differences  among  them  as 
to  degrees  of  transgression;  but,  as  the  law  demands  per- 
fect obedience,  that  man  "  who  has  offended  but  in  one 
point  is  guilty  of  all ;"  having  failed  in  that  love  which  is 
the  principle  and  sum  of  obedience  to  all,  and  having  de- 
spised that  authority  which  enforces  the  whole.  Even  but 
one  transgression  shuts  for  ever  the  door  of  justification  by 
deeds  of  law,  and  subjects  the  offender  to  the  curso  de- 
Dounced  against  sin.     Gal.  iii.  10. 

But  while  men  were  thus  told  of  their  depravity  and  guilt, 
they  were  told  at  the  same  time  of  the  pardoning  mercy  of 
God,  as  it  flows  to  the  rebellious  through  the  atonement  of 
Christ ;  and  that,  through  faith  in  this  revelation,  the  for- 
giveness of  sin  might  be  obtained,  and  eternal  life  freely 
enjoyed.  They  were  also  informed,  that  this  method  of 
pardoning  sin  had  been  adopted,  in  order  that,  by  its  influ- 
ence on  the  mind,  the  power  of  sin  might  be  broken,  and 
the  soul  conformed  to  the  pure  and  holy  character  of  the 
Saviour.     Acts  iii.  26.  Matlh.  i.  21. 

Should  a  sinner  be  convinced  of  his  sin,  and  sensible  of 


THE  LAW  AND  THE  GOSPEL.  93 

his  dangerous  condition,  he  will  naturally  be  filled  with 
alarm,  and  will  dread  the  awful  consequences  of  his  crimes. 
If,  in  this  state  of  mind,  the  richness,  and  freeness  of  Di- 
vine grace  be  perceived,  and  he  be  led  to  abandon  all  other 
grounds  of  confidence,  and  to  flee  for  refuge  to  the  work 
of  the  Redeemer  as  exhibited  in  the  Gospel,  he  will  find 
peace  to  his  soul,  and  will  rejoice  in  the  sweet  and  reviving 
hope  of  everlasting  life.  But  if,  instead  of  this,  he  rest 
satisfied  with  giving  up  some  gross  immoralities,  and  ob- 
serving the  external  forms  of  religion,  without  going,  as  a 
guilty  and  helpless  creature,  to  the  cross  of  Christ,  his  case 
is  truly  to  be  deplored.  It  is  not  enough  that  persons  are 
distressed  in  mind — the  question  is,  What  does  their  dis- 
tress lead  them  to?  Some  have  very  unscripturally  told 
such,  that  their  distress  itself  manifests  a  change  of  heart, 
and  is  an  evidence  that  they  have  obtained  forgiveness. 
Men  have  too  often  been  believed,  when  they  have  said 
that  they  felt  quite  willing  to  be  saved  in  the  way  of  the 
Gospel ;  yea,  were  longing  most  earnestly  to  be  so  saved,  if 
it  would  but  please  the  Almighty  to  save  them ;  and  they 
are  frequently  in  such  cases  exhorted  to  some  preparatory 
work  instead  of  being  at  once  directed  to  the  Saviour.  In 
conversing  with  such,  we  should  beware  of  taking  it  for 
granted  that  they  have  no  doubts  as  to  the  Gospel  way  of 
salvation,  and  no  unwillingness  to  be  saved  according  to  it, 
provided  God  were  willing  to  save  them.  We  ought  to  la- 
bor to  convince  them  that  they  know  not  the  deceitfulness 
of  the  heart,  and  that,  if  they  really  understood  the  Gos- 
pel, they  would  be  persuaded  that  the  atonement  is  all-suf- 
ficient to  take  away  sin ;  that  God  is  willing  to  save  every 
sinner  who  is  willing  to  be  saved  through  it ;  and  that,  if 
they  perish,  it  will  be  because  they  stumbled  at  the  cross. 


94  TIIOrGHTS  ON 

Never  ought  it  to  be  admitted,  that  the  obstruction  to  be- 
lieving in  Christ  consists  in  any  thing  distinct  from  disaf- 
fection to  the  Divine  plan  of  salvation.  Let  this  plan  be 
fully  stated,  and  care  taken  that  no  resting  place  be  fur- 
nished them  short  of  the  Saviour.  At  all  times,  and  in  all 
circumstances,  the  Gospel  ought  to  be  clearly  and  affec- 
tionately laid  before  sinners.  We  need  not  be  scrupulous 
as  to  the  order  in  which  we  state  truth,  for  all  its  parts  are 
connected  with  each  other. 

Instead,  however,  of  being  exhorted  to  go  at  once,  and 
as  they  are,  to  the  compassionate  Redeemer,  such  persons 
aa  I  now  speak  of,  as  well  as  those  who  are  at  ease,  are 
sometimes  advised  to  wait  at  the  pool  of  ordinances  ;  and 
are  assured  that,  in  so  doing,  the  Lord  will  meet  them  and 
bless  them ;  as  if  they  were  willing,  but  unable  to  embrace 
the  Gospel.  This  is  far  from  imitating  the  Saviour,  who 
represented  the  belief  of  the  truth  respecting  himself,  as 
the  great  thing  to  which  sinners  should  at  once  be  called. 
John  vi.  28.  It  proceeds  on  the  principle,  that  they  are  not 
required  immediately  to  believe  and  embrace  the  truth. 
The  consequence  is,  they  feel  relieved  from  what  is  deem- 
ed "a  hard  saying,"  namely,  that  they  ought  instantly  to 
return  to  God  by  Jesus  Christ,  as  perishing  sinners,  and 
are  thus  lulled  asleep.  In  fact  they  are  led  to  imagine, 
that  all  required  of  them  is,  to  attend  the  means  of  grace, 
and  to  wait  the  issue.  Hence  they  often  get  quite  uncon- 
cerned, and  indulge  in  the  vain  dream,  that  they  are  dis- 
charging their  whole  duty,  while  in  reality  they  are  grati- 
fying their  sinful  and  impenitent  hearts.  The  only  reason 
why  they  do  not  instantly  turn  to  the  Saviour,  is  the  very 
reason  why  they  ever  disobeyed  the  Divine  law.  Aver- 
sion of  heart  from  God  is  equally  the  cause  of  both;  and 


THE  LAW  AND  THE  GOSPEL.  95 

what  is  this  but  the  essence  of  sin?  Is  it  not  the  very  thing 
they  are  called  to  repent  of;  and  how,  then,  can  it  justify 
or  excuse  them?  Such  characters  are  not  willing  to  be 
saved  in  the  way  of  the  Gospel.  They  mistake  that  de- 
sire of  deliverance  natural  to  man,  for  a  desire  to  be  saved 
in  the  way  in  which  God  saves  the  guilty  ;  while  they  are 
far  from  bowing  to  the  humbling  truths  and  spiritual  dis- 
coveries of  the  Gospel.  iVo^7^m^  hinders  them  from  com- 
ing at  once  from  the  cross,  but  the  depraved  principles  of 
the  heart,  and  an  aversion  to  the  Divine  method  of  saving 
sinners.  2  Thess.  ii.  10 — 12.  This  view  of  the  inability 
of  men  to  bow  to  the  truth  is  fitted  to  convince  them  of 
their  utter  depravity;  for  they  are  thus  presented  with  a 
most  affecting  discovery  of  their  "enmity  against  God." 

It  is  of  importance  to  observe,  my  dear  friend,  that  the 
words  "can"  and  "cannot",  are  used  in  Scripture,  as  in 
common  life,  to  express  willingness  or  unwillingness.  The 
expression,  "  No  man  can  come  to  me,"  means  the  very 
same  thing  with  this  other,  "  Ye  v/ill  not  come  to  me."  In 
our  ordinary  intercourse  we  are  accustomed  to  say,  "  I 
cannot  listen  to  you  ;"  or,  "I  cannot  do  what  you  wish," 
when  all  we  mean  is,  that  we  are  strongly  disinclined  to 
do  so.  Thus  our  Lord  said  to  the  Jews,  "  Why  do  ye  not 
understand  my  speech,  even  because  ye  cannot  hear  my 
word" — that  is,  they  could  not  hear  it.  So  natural  is  this 
language  that  even  children  use  it.  Every  one  knows  that 
there  is  a  radical  difference  between  that  kind  of  inability 
which  is  independent  of  the  inclination,  and  that  which  is 
owing  to  nothing  else.  The  former  is  not  culpable ;  the 
latter  is  the  very  ground  of  culpability.  The  Scriptures 
proceed  on  these  principles ;  and,  instead  of  addressing 
any  as  willing,  hwi physically  unable,  to  follow  the  Divine 


96  THOUGHTS  ON 

will,  they  address  all  as  only  morally  unable — that  is,  un- 
icilling  to  do  so,  and,  of  course,  as  criminal  in  the  sight  of 
God.  They  never  attempt  to  relieve  sinners  by  lowering 
the  claims  of  the  law,  or  so  modelling  the  Gospel  as  to 
meet  their  evil  inclinations. — They  at  once  call  upon  them 
to  repent  and  believe  in  Christ.  Whatever  may  be  their 
uneasiness  of  mind,  nothing  but  faith  in  the  atonement  can 
properly  remove  it.  So  long  as  they  feel  excused  from  an 
immediate  return  to  God,  they  will  not  despair  of  help  from 
themselves.  But  when  fully  convinced  of  the  true  nature 
of  their  character  and  state,  they  will  be  led  to  cast  them- 
selves on  sovereign  mercy  flowing  through  the  Saviour. 
This  is  the  prayer  of  faith,  and  it  will  be  heard. 

We  are  not  warranted  to  comfort  such  in  any  other  way 
than  by  setting  before  them  the  cloud  of  evidence  which 
accompanies,  and  is  contained,  in  the  Gospel.  The  only 
good  news  we  can  inform  them  of  is,  that  Christ  "  came 
into  the  world  to  save  sinners;"  that  he  hath  made  com- 
plete atonement  for  sin;  that,  in  his  sacrifice,  Jehovah  is 
well  pleased ;  and,  that  whosoever  believes  in  him  shall  be 
saved.  Let  the  invitations  of  the  Gospel  be  clearly  stated, 
as  arising  out  of  the  character  and  work  of  Christ,  and  ad- 
dressed to  all  indiscriminately,  for  the  very  purpose  of  re- 
moving every  discouraging  apprehension.  Surely,  if  this 
revelation  fails  to  give  relief,  it  must  be  because  it  is  not 
credited ;  and  the  reason  why  it  is  not,  is,  that  it  is  hated.  It 
is  at  our  peril  to  comfort  the  sinner  by  pointing  to  what  he 
feels  in  himself,  which,  however  painful  it  may  be,  if  he 
does  not  embrace  the  truth  as  far  as  it  is  made  known  to  him, 
and  go  to  the  cross  of  Christ,  can  be  nothing  more  than 
impenitent  distress.  What  the  issue  may  be  we  cannot 
tell ;  .but  it  becomes  us  to  direct  him  at  once  to  the  Saviour 


THE  LAW  AND  THE  GOSPEL.  97 

of  sinners,  and  to  beware  of  so  instructing  him  as  to  lead 
him  to  rest  satisfied  in  any  refuge  short  of  the  work  of 
Christ ;  which  has  often  happened  when  men  were  led  to 
imagine  that  services  performed  by  them,  while  in  unbelief, 
would  be  acceptable  to  God. 

I  am  far  from  supposing,  that  distress  of  mind  is  in  itself 
sinful.     This  it  never  can  be.     In  itself  it  is  neither  good 
nor  evil.     It  is  but  the  instinctive  feeling  of  every  percipi- 
ent being  when  in  adverse  circumstances.     It  is  not,  indeed, 
the  object  of  complacency,  but  neither  is  it  the  object  of 
blame.     The  sinner,  when  under  it,  is  not  on  that  account 
the  object  of  approbation ;  but,  as  a  sufferer,  he  is  the  ob- 
ject of  pity.     Even  the  irrational  animals  are  represent- 
ed when  in  pain  and  in  want,  as  the  objects  of  the  com- 
passion of  God.      And  surely  his  rational  creatures  are 
not  less   so  when  mere  distress  is  felt  and  expresssd  by 
them.     They  cannot  but  desire  deliverance  from  evil,  and 
this  desire  the  Gospel   benevolently  meets,  by  declaring, 
that  "  God  so  pitied  the  world  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  in  him  should  not  perish, 
but  have  everlasting  life."     God,  it  is  true,  regarded  men 
simply  as  exposed  to  misery,  whether  sensible  of  their  state 
or  not ;  but  surely  a  sense  of  it  does  not  lessen  his  com- 
passion,— must  it  not  rather  call  it  the  more  into  exercise? 
In  such  circumstances,  concern  about  the  state  of  the  soul 
is  often  the  means  of  leading  to  inquire  after  the  Gospel, 
and  to  search  the  Scriptures  for  relief.     The  sinner  in  this 
acts  rationally,  and  his  conduct  ought  to  be  encouraged. 
But  when  he  begins  to  imagine  that,  in  his  distress,  there 
is  something  good  that  will  recommend  him  to  mercy ;  and, 
when  on  being  favored  with  a  scriptural  statement  of  the 

truth,  he  does  not  immediately  embrace  it,  but  rests  satis- 
9 


98  THOUGHTS  ON 

fied  with  exercises  which  are  consistent  with  impenitence 
and  unbelief,  he  has  commenced  a  course  of  self-righteous 
labor.     The  consideration  of  his  danger,  his  anxiety  for 
relief,  and  his  diligent  examination  of  the  Scriptures,  to  as- 
certain what  they  teach,  ought  never  to  be  confounded  with 
exercises  in  themselves  sinful;  but,  the  moment  that  he 
deems  himself  safe,  because  he  is  thus  impressed ;  or  aims 
at  doing  or  feeling  something  from  whence  he  may  derive 
peace,  instead  of  submitting  to  the  Gospel  of  Christ,  he  then 
sets  himself  in  opposition  to  the  Divine  plan  of  salvation. 
Through  faith  in  the  atonement,  and  in  no  other  way,  is 
he  called  to  look  for  acceptance.     In  vain  does  he  attempt 
to  excuse  his   unbelief  by  saying,  "  I  cannot  comply  with 
this  ;  my  heart  is  too  hard ;  ask  of  me  any  thing  else,  and 
I  will  do  it."     In  vain  does  he  comfort  himself  with  the 
notion,  that  he  is  not  so  bad  as  those  who  neglect  this  and 
the  other  precept;  and  transgress  this  and  the  other  prohi- 
bition of  the  Divine  law.     The  question  is  not,  is  he  as  bad 
as  others?  but,  has  he  sinned?  or  is  he  sinning  at  all?  Pass- 
ing the  discussion  of  points  such  as  this,  it  is  readily  grant- 
ed him,  that  there  are  degrees  of  positive  wickedness;  but, 
let  him  remember,  that,  while  a  man  is  under  the  power  of 
an  impenitent  and  unbelieving  heart,  there  is  not  a  particle 
of  positive  holiness  in  his  services,  however  serious  he  may 
be.     What  then,  can  be  said  to  him  but  this?  "Believe  in 
the  Lord  Jesus  Christ,  and  so  submit  to  mercy."     The  un- 
belief of  his  heart  is  not  merely  a  misfortune — it  is  a  crime. 
He  is  not  in  Scripture  called  merely  to  something  that  is 
to  be  done  previous  to  faith,  but  to  faith  itself. 

The  Gospel  of  Christ  is  not  meant  for  the  mere  exter- 
nal reformation  of  men.  Matth.  xxiii.  25 — 28.  Its  great 
object  is,  to  change  the  mind,  and  so  to  correct  the  deport- 


THE  LAW  AND  THE  GOSPEL.  99 

ment.     The  duties  enjoined  by  the  Saviour  and  his  apos- 
tles included  the  service  of  the  heart.    Luke  xi.  39,  40. 
Obedience  to  their  instructions  was  inseparably  connected 
with  the  enjoyment  of  eternal  life.     They  exhorted  men  to 
repent,  (i.  e.  to  change  their  mind,)  and  to  believe  the  Gos- 
pel.    In  the  course  of  their  instructions  they  inculcated  all 
kinds  of  duties,  and  reproved  all  manner  of  transgression ; 
but  all  that  they  enjoyed  was  to  be  done  from  the  heart, 
and,  if  not,  sin  had  been  committed,  instead  of  duty  dis- 
charged.    They  know  nothing  of  duties,  the  discharge  of 
which   should  consist  with  the  estrangement  of  the  soul 
from  God.     Now,  the  inability  of  sinners  to  believe  in 
Christ  is  not  greater  than  their  inability  to  obey  any  other 
precept :  so  that  there  can  be  no  proper  reason  why  they 
should  be  called  instantly  to  other  duties,  and  not  instantly 
to  believe  the  Gospel.     In  vain  do  any  exhort  them  in  the 
first  instance  to  this  or  the  other  service  of  obedience,  but 
not  yet  to  faith  in  Christ :  for  they  are  no  more  unable  to 
believe  the  Gospel  than  they  are  to  perform  such  services, 
and  equally  unable  to  do  the  latter  as  the  former — why, 
then,  this  distinction?     In  both  cases  there  is  the  same 
aversion  of  heart,  and  in  this  lies  the  cause  of  all  disobe- 
dience, whether  it  respect  the  law  or  the  Gospel.     If  dis- 
inclination be  the  sole  cause  of  unbelief,  shall  we  act  as  if 
it  were  excusable?     If  so,  is  not  disobedience  to  the  law  as 
excusable?  and  where,  then,  could  there  be  sin  at  all?     I 
speak  not  you  will  observe,  of  confining  ourselves  to  a  par- 
ticular order,  in  stating  divine  truths — I  mean,  that  all 
should  be  connected  with  the  cross. 

In  the  instructions  delivered  by  our  Lord  and  his  apos- 
tles, we  find  every  duty  enforced  on  their  hearers.  The 
precepts  of  the  divine  law  are  employed  for  the  purpose  of 


100  THOUGHTS  ON 

vindicating  the  character  and  administration  of  God,  to 
convince  men  of  sin,  to  show  them  their  need  of  a  Sa- 
viour, the  nature  of  salvation,  and  of  the  holy  character 
which  it  is  the  design  of  the  Gospel  to  produce  and  cher- 
ish. Such  a  way  of  stating  the  precepts  of  the  divine  law 
is  connected  with  the  doctrines  of  the  Gospel  of  peace, 
either  expressed  or  implied.  Men  are  thus  taught  the  na- 
ture and  fearful  magnitude  of  their  guilt;  their  hopes  and 
their  fears  are  thus  addressed  in  a  way  highly  calculated  to 
impress  them  ;  and  they  are  shut  up  to  the  one  way  of  de- 
liverance revealed  in  the  Gospel.  Acts  iv.  12,  and  xiii. 
40,  41  ;  John  viii.  24.  As  they  cannot  cease  to  exist,  but 
must  live  while  the  Almighty  and  the  living  God  shall  live, 
they  are  called,  by  every  consideration,  to  embrace  the 
cross  of  Christ,  and  to  commit  their  eternity  to  his  finished 
work  and  his  gracious  promise.  It  is  at  their  peril  to  trifle 
with  this  message  of  mercy,  to  delay  one  moment,  or  to 
seek  salvation  in  any  other  way. 

Though  the  Scriptures,  my  dear  friend,  know  nothing  of 
duties  acceptably  or  spiritually  performed  before  the  faith 
of  the  Gospel,  or  which  do  not  include  or  imply  it,  they  do 
not  wait  till  a  man  believes  in  Christ  before  they  exhort 
him  to  other  exercises.  Isaiah  Iv.  6,  7;  Luke  iii.  19;  Acts 
xxvi.  20.  Such  exhortations  are  explained  by  the  argu- 
ment of  Paul,  when  speaking  of  the  promise,  that,  whoso- 
ever should  call  on  the  name  of  the  Lord,  should  be  saved, 
he  says,  "  How  can  they  call  on  him  in  whom  they  have 
not  believed  ?"  and  by  his  conduct  in  reasoning  with  Felix 
concerning  justice,  temperance,  and  judgment  to  come,  in 
connection  with  declaring  "  the  faith,"  or  the  Gospel  "  of 
Christ."  His  doctrine  and  his  practice  show,  that  every 
duty  is  to  be  enforced  on  the  conscience,  but  always  along 


THE  LAW  AND  THE  GOSPEL.  101 

with  a  statement  of  that  truth  which  alone  can  produce 
obedience.  The  fact  is,  the  whole  of  the  law  of  God  is 
binding  on  man  as  he  stands,  and  every  neglect  of  its  re- 
quirements, and  disregard  of  its  prohibitions,  exposes  him 
to  the  wrath  of  God ;  and  therefore  all  its  demands  may, 
and  ought  to  be,  pressed  upon  every  man,  in  whatever  con- 
dition. Independently,  then  of  the  Gospel,  it  is  the  duty 
of  all  men  to  obey  the  divine  law ;  independently  of  their 
being  believers,  it  is  their  duty  to  do  so ;  and  they  sin  in 
every  instance  in  which  they  do  not :  but  never  till  they  be- 
lieve the  Gospel  will  they  indeed  do  their  duty. 

The  message  of  reconciliation  is  the  instrument  employed 
to  change  the  heart,  to  purge  from  sin,  and  to  implant 
those  principles  through  which,  exclusively,  acceptable 
obedience  can  be  yielded.  Hence  all  exhortations  to  duty 
are  connected  with  the  doctrine  of  the  cross.  Faith,  then, 
is  not  by  any  means  the  ground  of  ohligation  to  obey,  but 
is  that  which  inclines  us  to  obedience.  Hence  the  Gospel, 
as  a  display  of  mercy  in  harmony  with  justice,  is  to  be 
preached,  in  order  that,  being  believed,  men  may  be  ac- 
quainted with  the  character  of  God,  and  come  under  the 
medicinal  influence  of  this  revelation.  Till  we  believe  it, 
whatever  be  our  external  decency,  or  our  preparatory 
services  in  order  to  fit  us  for  coming  to  Christ,  we  still  re- 
main hostile  to  God,  and  in  love  with  sin.  Good  works 
are  not  required  to  prepare  for  faith,  or  to  procure  eternal 
life,  as  if  redemption  were  in  any  way  by  deeds  of  law. 
The  very  root  of  a  solid  and  universal  change  in  the  heart 
is  faith  in  the  Gospel.  Reformation  ought  to  be  instantly 
begun  by  the  sinner,  not  as  preparatory  to,  but  in  and  along 
with,  believing.     All  good  works  are  the  fruits  and  the 

tokens  of  faith,  but  cannot  go  before  it.     If  by  faith  in  the 
9* 


102  THOUGHTS  ON 

Gospel  "  the  heart  is  purified,"  and  if  it  be  the  truth  that 
sets  "  free  from  sin,"  it  follows,  that  they  who  have  not 
really  received  the  love  of  it,  and  who,  of  course,  are  not 
under  its  influence,  must  still  be  impure  in  heart  and  the 
slaves  of  unrighteousness.  Such  "  cannot  please  God," 
Rom.  viii.  8,  because  their  principles,  pursuits,  and  aims, 
accord  not  with  his. 

The  very  design  of  the  Almighty  in  calling  on  men  to 
believe  the  Gospel  is,  that,  by  believing  it,  they  may  come 
under  its  transforming  power,  and  be  led  to  admire  and 
imitate  his  character  as  revealed  in  it,  and  thus  to  seek  their 
happiness  in  himself.  If  this  end  can  be  gained  without 
faith  in  the  cross,  then,  in  so  far  as  a  change  of  character 
is  concerned,  Christ  has  died  in  vain.  Such,  however,  is 
our  state,  that  it  cannot.  To  say  that,  though  it  cannot  be 
wholly  gained  without  the  reception  of  the  Gospel,  it  may 
be  so  in  a  measure,  is  to  confound  that  external  correctness 
which  is  the  effect  of  a  partial  view  of  the  truth,  with  the 
change  of  heart  which  fits  for  the  kingdom  of  Heaven. 
This  change  is,  indeed,  but  imperfect,  even  in  the  most 
eminent  Christians ;  but  still  there  is  a  renovation  of  heart. 
Divine  energy  begins  the  work,  and  also  completes  it. 
This  energy,  however,  is  not  the  ground  of  obligation  to  be 
holy;  it  only  excites  to  obedience:  for  what  it  produces  was 
antecedently  our  duty.  It  leads  us  "  in  the  way  that  we 
should  go." 

The  influences  of  the  Holy  Spirit  are  designed  to  open 
the  mind  to  the  glory  of  the  Gospel,  to  overcome  our  na- 
tural hostility  to  it,  and  to  bring  us  by  faith  under  its  as- 
similating influence.  They  arc  not  matter  of  debt,  then, 
but  of  favor.  Hence,  we  are  taught  to  pray  for  Divine 
teaching  under  a  deep  sense  of  our  natural  if^norance  ot 


THE  LAW  AND  THE  GOSPEL.  103 

Divine  things,  and  our  strong  aversion  to  them.  Luke  xi. 
9 — 13.  Psalm  cxix.  18.  When  taught  of  God,  we  are 
drawn  to  the  Saviour,  and  so  find  rest.  How  precious  that 
peace  of  conscience  which  arises  from  a  view  of  the  trans- 
cendent glory  of  the  character  and  finished  work  of  Christ, 
through  faith  in  which,  without  one  good  quality  in  us,  we 
are  brought  into  the  heavenly  family,  and  into  the  closest 
fellowship  with  him  who  loved  us  and  gave  himself  for  us ! 
Blessed  is  the  new  spiritual  character  we  thus  acquire,  in 
being  brought  to  enjoy  what  God  enjoys,  to  enter  into  all 
his  views,  to  feel  one  with  him  in  all  that  he  does,  to  be 
happy  in  seeing  his  will  done,  and  in  doing  it  ourselves, 
and  to  be  fully  satisfied  in  the  contemplation  and  the  enjoy- 
ment of  his  glory.  The  faith  of  the  Gospel  inspires  us 
with  that  love  to  Christ  which  is  the  health  of  our  spirits, 
which  raises  above  all  difficulties,  imparts  holy  courage  and 
elevation  of  soul,  makes  duty  to  be  esteemed  a  privilege, 
and  causes  obedience  to  flow  as  the  spontaneous  effusion  of 
gratitude :  thus  uniting  the  glory  of  God  with  our  highest 
happiness.  Such  are  the  noble,  and,  shall  I  say,  generous, 
principles  of  action  produced  by  the  truth. 

The  character  thus  formed  is  connected  with  eternity. 
The  Gospel  makes  men  better  relatives  and  more  useful 
members  of  society ;  but  it  is  degraded  when  viewed  chiefly 
as  an  instrument  of  promoting  the  temporal  good  of  the 
community.  Mistakes  as  to  this  have  caused  many  cor- 
ruptions of  its  doctrines.  To  gain  the  latter  object,  when 
they  doubted  of  saving  the  soul,  many  have  too  much 
adapted  their  instructions  to  the  propensity  of  man  to  rest 
in  mere  external  deeds  and  observances.  It  were  well  for 
such  to  consider,  that  even  the  secondary  object  they  have 
in  view  is  best  promoted  by  a  full  and  just  statement  of  the 


104  THOUGHTS  ON 

Gospel.     Such  is  its  nature,  that  it  influences  not  a  little, 
many  who  do^  not  embrace  it.     This  influence  must  arise 
from  its  commending  itself  to  the  conscience ;  and,  if  so, 
the  more  scripturally  it  is  stated,  the  greater  will  be  the 
effect.     This  will  appear  evident  from  an  observation  of  the 
different  degrees  of  external  morality  produced  in  different 
places  according  to  the  degree  of  simplicity  with  which  the 
Gospel   is  taught.     Compare  the  greater  part  of  the  Eu- 
ropean continent  with  this  country,  and  countries  similarly 
favored,  and  mark  how  the  restraining  influence  of  the 
doctrine  and  practice  of  Christianity  keeps  pace  with  its 
purity.     "Christianity  will   inconceivably   ameliorate  the 
present  condition  of  the  world,  but   it  is  only  when  she  is 
allowed  to  develop  the  energies  by  which  she  sanctifies  and 
prepares  its  inhabitants  for  a  better.     Let  her  be  urged  to 
forget  her  celestial  origin  and  destiny;  to  forget  that  she 
came  from  God  and  returns  to  God;  and,  whether  she  be 
employed  by  the  artful  and  designing  to  establish  a  spiritual 
empire  and  dominion  over  mankind,   or   by  the    philan- 
thropist, as  the  means  of  promoting  their  civilization  and 
improvement,  she    feels  equally   injured,  and    takes    her 
departure,  leaving  nothing  but  a  base  and  sanctimonious 
hypocrisy  in  her  room."*     The  beneficial  principles  exer- 
cised by  a  Christian  as  a  member  of  society,  while  they 
add  to  his  usefulness  here,  are  employed  to  cherish  all  that 
can  make  him  meet  for  the  heavenly  world.     He  is  sow- 
ing seed  which  will  produce  life  everlasting.     In  all  that 
he  does,  his  eye  ought  ever  to  be  on  the  harvest ;  for  the 
scenes  of  this  w  orld  arc  but  subordinate  to  the  eternal  des- 
tiny of  the  soul. 


*  Hall's  Address  to  Eustace  Carey. 


THE  LAW  AND  THE  GOSPEL.  105 

You  will  perceive,  my  dear  friend,  that  faith  in  the  work 
of  Christ  is  hut  a  means  to  an  end.     It  is  designed  to  pro- 
duce true  holiness.     We  are  all  sinners,  and  if  pardoned 
and  accepted,  we  must  be  so  of   pure  unmerited    favor, 
through  the  atonement  and  intercession  of  Christ.     But 
while,  through  faith  in  him,  we  are  put  in  possession  of 
the  blessings  of  pardon  and  admission  into  the   family  of 
God,  we  are,  by  this  very  faith,  in  some  measure  made 
meet  for  the  exercises  and  enjoyments  of  his  temple.     This 
is  a  method  of  justification  which  has  the  most  transform- 
ing effect.     Surely,  when  we  contemplate  the  Saviour  mag- 
nifying ihe  law  and  making  it  honorable,  we  cannot  but 
esteem  it,  and  keep  aloof  from  every  thing  that  has  but  the 
appearance  of  disregarding   it.     When   we   think   of  his 
obedience,  can  we  cease  to  be  active  in  his  service?     Must 
not  the  study  of  his  character  assimilate  us  to  him,  and 
enable  us  to  mortify  every  evil  principle?     It  is  natural  for 
us,  when  conscious  of  guilt,  and  afraid  of  judgment,  to  be 
particularly  struck  with  the  goodness  of  God,  as  it  appears 
in  the  exceeding  riches  of  his  grace  in  redeeming  us  from 
wrath;  but  when  we  contemplate  the  whole  scheme  of  re- 
demption, we  are  no  less,  yea  more,  struck  with  the  love 
of  God  as  it  appears  in  saving  us  from  sin  itself.     The  end 
is  worthy  of  God,  and  the  means  are  admirably  suitable 
and  glorious  as  well  as  illustrative  of  his  manifold  wisdom. 
Indeed,  it  were  vain  to  pardon  a  sinner,  and  receive  him 
into  favor,  without  changing  his  mind.     Such  a  man  could 
not  enjoy  the  privileges  of  the  divine  family,  and  even  hea- 
ven itself  would,  to  him,  be  as  hell.     He  could   not  enjoy 
the  society,  engage  in  the  exercises,  nor  relish  the  plea- 
sures, of  the  place.     Even  in  the  seat  of  happiness,  where 


106    THOUGHTS  ON  THE  LAW  AND  THE  GOSPEL. 

there  is  fullness  of  joy,  such  a  character  would  be  miser- 
able. Holiness  is  thus  placed  in  its  proper  situation,  as 
the  grand  object  of  God  in  the  plan  of  grace.  This  view 
of  the  design  of  the  Gospel  shows,  that  it  has  never  been 
discerned  in  its  true  glory,  nor  felt  in  its  genuine  power, 
by  such  as  take  occasion  from  it  to  indulge  in  sin. 

Never  till  our  persons  are  accepted  through  Christ  can 
our  services  be  so ;  but  when  we  are  ourselves  accepted  in 
the  beloved,  our  services  are  accepted  for  his  sake,  and  in 
this  way  God  expresses  his  delight  in  the  work  and  cha- 
racter of  his  Son,  of  which  our  obedience  is  the  fruit  and 
the  likeness.  Obedience,  then,  is  yielded,  not  in  order  to 
obtain  forgiveness,  but  to  express  gratitude  for  having  ob- 
tained it ;  it  is  not  yielded  to  merit  eternal  life,  but  to  ex- 
press the  gratitude  of  the  heart  to  him  who  hath  given  it 
to  us  of  pure  favor  through  the  atonement  of  his  Son.  It 
is  an  expression  of  delight  in  the  character  of  him  who 
justifieth  the  ungodly  for  the  sake  of  the  Redeemer;  it  is 
the  fruit  of  conformity  to  God;  it  is,  in  short,  happiness  in 
God  and  in  spiritual  things,  and  it  makes  meet  for  the  full 
enjoyment  of  him  in  the  world  of  purity,  holiness,  and 
love.  The  spirit  is  promoted  by  glorying  exclusively  in 
tlie  cross  of  Christ,  and  living  by  faith  in  him.  In  his 
cross  we  see  mercy  and  truth,  righteousness  and  peace,  all 
united.  Here  sin  is  seen  to  be  in  itself  most  hateful,  and 
revolting  to  every  proper  feeling.  It  is  by  this  that  the 
heart  is  broken  and  made  contrite  ;  that  the  transgressor 
sees  at  once  his  disease  and  the  remedy ;  his  danger  and 
the  way  of  escape ;  and  is  taught  to  put  up  from  the  heart 
the  important  petition,  "  God  be  merciful  to  me  a  sinner." 
It  is  here  that  the  heart  receives  the  impression  of  the  cha- 


CHRISTIAN  COMFORT.  107 

racter  of  Christ,  and  becomes  assimilated  to  the  spirit  of 
the  heavenly  world. 

That  the  Lord  may  keep  you,  and  guide  you  into  all 
truth,  is  the  prayer  of, 

My  dear  friend. 

Yours,  &c. 


LETTER  V. 


ON  CHRISTIAN  COMFORT. 


The  most  eminent  Christians  feel  imperfections — An  error  as  to 
comfort  and  obedience  noticed — The  proper  source  of  Christian 
holiness  and  joy — The  evil  of  mistakes  as  to  this — Two  kinds 
of  distress  discribed — The  Scriptural  mode  of  comforting  the  de- 
jected— The  use  of  self-examination — Holiness  connected  with 
Christian  consolation — Their  reciprocal  influence — The  use  of 
past  enjoyments — Conclusion. 

My  DEAn  fhiexd, 

I  PROPOSE,  in  this  letter,  to  advert  to  what  you  wrote  me 
respecting  that  lively  feeling  of  the  power  of  our  Lord's 
character,  and  that  comfort  in  the  truth,  the  want  of  which 
is  lamented  by  many.  I  begin  with  reminding  you,  that 
the  very  highest  Christians  are  deeply  sensible  that  they 
are  not  influenced  by  the  Gospel  as  they  ought  to  be :  and 
this  causes  to  them  much  pain  and  self-reproach.  Nothing, 
however,  can  remedy  this  but  a  devout  reliance  on  the 
work  of  the  Redeemer,  and  the  steady  contemplation  of 
his  gracious  character,  accompanied  with  humble  and  fer- 
vent prayer  to  him  who  teaches,  sanctifies,  and  animates 


108  CHRISTIAN  COMFORT. 

the  heart.  In  all  cases  the  Saviour  is  the  source  of  peace 
and  consolation  to  his  people.  He  communicates  these 
blessings  by  enlightening  their  minds  in  the  knowledge  of 
the  great  truths  of  his  word,  and  particularly  those  that 
respect  his  sacrifice  and  official  administration.  It  is,  then, 
by  keeping  the  Gospel  constantly  in  view  that  the  heart 
comes  under  its  transforming  energy. 

There  is  an  error  often  committed  here  on  which  I  shall 
say  a  few  words.     I  refer  particularly  to  it,  because  the 
principle  it  includes  has  not  seldom  been  at  the  bottom  of 
unscriptural  views  of  the  nature  and  spring  of  Christian 
comfort  and   obedience.     It  is  this:    Many  come    to   the 
Scriptures  with  the  same  views  as  those  which  actuated  the 
young  man  who  came  to  our    Lord  with  the  question, 
"  What  good  thing  shall  I  do,  that  I  may  inherit  enternal 
life?"     Now,  the  Bible  was  never  intended  to  answer  this 
question.     It  is,  indeed,  answered  in  Scripture ;  but  for  the 
purpose  of  showing,  that,  in  order  to  be  justified  by  law,  a 
man  must,  throughout  his  life,  have  been  perfectly  conformed 
in  principle,  thought,  word,  and  deed,  to  the  whole  of  its 
demands;  and  that  whoever  has  broken  it  but  in  one  in- 
stance is  guilty  of  all.     Of  course,  the  answer  to  it  is  de- 
signed to  "  shut  us  up,"  to  the  plan  of  salvation  revealed 
in  the  Gospel,  and  not  by  any  means  to  inspire  us  with  the 
hope  of  being  justified  by  law.     It  tells  us  how  man  would 
have  been  justified  had  he  continued  obedient ;  but  not  how 
a  sinner  can  be  accepted.     The  great  question  which  the 
Scripture  was  meant  to  answer  is,  "  How  can  God  justify  a 
sinner  in  consistency  with  his  holy  character,  the  righteous 
claims  of  his  law,  and  the  general  good?" 

It  is  evident  that,  when  a  person's  great  object  is  to  have 
the  first  of  these  questions  answered,  his  comfort  and  peace 


CHRISTIAN  COMFORT.  109 

must  be  very  unsteady.  When  he  puts  the  question,  "Am 
I  a  child  of  God?"  his  meaning  is  not,  "  Have  I  beUeved 
the  Gospel  of  Christ?"  or,  in  other  words,  is  it  indeed  the 
truth?  but,  "Have  I  done  enough  to  procure  for  me  eternal 
life  ?"  and, according  to  the  view  betakes  of  his  attainments, 
must  be  his  peace  or  his  disquietude.  In  all  his  devotional 
services,  and  in  all  his  obedience,  his  great  concern  is  to 
establish  his  claim  to  the  favor  of  God,  and  to  the  happi- 
ness of  heaven  ;  and  in  his  exertions  he  may  be  very  earn- 
est, while  he  has  utterly  mistaken  the  design  of  that  book 
which  he  considers  to  be  a  revelation  from  God.  Such  a 
character  cannot  understand  how  a  perishing  prodigal  can 
obtain  forgiveness,  and  be  filled  with  peace,  on  his  yielding 
to  the  call,  "Repent,  and  believe  the  Gospel."  He  treats 
the  enjoyments  of  such  converts  as  the  fruit  of  error  and  en- 
thusiasm. Conscious  that  he  has  himself  no  real  happi- 
ness, he  manifests  the  spirit,  and  virtually  adopts  the  lan- 
guage, of  the  elder  brother  in  the  parable,  "  Thou  never 
gavest  me  a  kid  that  I  might  make  merry  with  my  friends." 
He  turns  from  the  friend  of  sinners ;  refuses  life  from  him 
as  a  matter  of  favor;  and  clings  to  his  own  self-righteous 
schemes.  In  some  instances,  impressed  by  what  they  hear 
of  the  happiness  of  others,  and  despairing  of  attaining  the 
like,  such  characters  sink  into  despondency. 

In  opposition  to  these  most  erroneous  and  destructive  sen- 
timents, the  Scriptures  address  all  as  condemned  in  the  sight 
of  God ;  they  bear  witness  to  the  dignity  of  the  Redeemer's 
nature  and  the  perfection  of  his  atonement ;  and  declare, 
that  every  one  who  receives  their  testimony  shall  be  saved. 
The  faith  of  this  is  the  root  of  all  real  liveliness  in  reliorion 
and  of  all  genuine  enjoyment.     The  sinner  is  thus  freed 

from  the  distressing  agitation  caused  by  his  fruitless  efforts 
10 


110  CHRISTIAN    COMFORT'. 

to  make  his  peace  with  God ;  and,  finding  rest  in  the  work 
of  the  Saviour,  he  engages  with  life  and  animation  in  the 
course  of  obedience. 

The  Spirit  bears  witness  in  the  Scriptures  to  the  import- 
ant truth,  that  every  child  of  God  becomes  such  by  "faith 
in  Christ  Jesus,"  and  not  by  works  of  law.  Gal.  iii.  7 — 26. 
Now  when,  with  a  true  heart,  we  can  say  that  the  Divine 
declaration  concerning  Christand  his  work  is  really  believed 
by  us ;  and  that  his  atonement  is  indeed  that  on  which  we 
rest,  as  the  sole  foundation  of  our  confidence  before  God  ; 
we  may  take  comfort  from  the  promise  of  forgiveness  and 
eternal  life  to  all  who  believe.  This  is  not  to  make  faith  it- 
self the  ground  of  our  confidence.  It  is  only  to  take  com- 
fort from  the  exact  correspondence  that  we  find  between 
the  thing  we  believe,  and  the  disclosures  of  the  word  of  God 
in  reference  to  Christ.  Then  do  we  enjoy  the  consolation 
of  the  Spirit's  testimony  in  the  Scriptures,  that,  to  as  many 
as  believe  in  him,  Jesus  gives,  "  the  privilege  of  becoming 
the  sons  of  God;"  and  so  can  rejoice,  that,  "  as  children, 
we  are  heirs  of  God  and  joint  heirs  with  Christ."  We  must 
first  of  all  derive  our  confidence  from  the  general  declara- 
tions of  the  Gospel,  before  any  other  part  of  Scripture  can 
afford  us  relief.  This  enjoyment  is  always  proportioned  to 
our  conviction  of  our  need  of  mercy,  and  the  degree  of  stea- 
diness with  which  we  cling  to  the  cross  of  Christ.  Every 
Christian  finds  that,  in  all  circumstances  of  distress,  and  in 
all  his  difficulties,  however  long  he  may  live,  he  must  either 
lose  his  comfort  and  peace  altogether,  or  receive  these  en- 
joyments in  connection  with  confidence  in  the  same  truths 
which  relieved  him  at  first.  The  life  of  faith  consists  in 
continuing  to  count  it  "  a  true  saying,  and  worthy  of  the 
most  cordial  reception,  that  Christ  Jesus  came  into  the  world 


CHRISTIAN    COMFORT.  Ill 

to  save  sinners;"  in  building  our  hope  of  mercy  on  his  sa- 
rifice;  and  in  drawing  from  it  our  peace  and  our  happiness 
under  a  sense  of  guilt,  and  in  the  view  of  eternity. 

In  believing  in  the  work  of  Christ  we  are  induced  to  re- 
nounce every  false  hope,  and  to  count  all  things  but  loss, 
that  we  may  win  him,  and  be  found  in  him;  that  we  may 
know  more  of  his  excellence ;  and  that  we  may  be  more 
conformed  to  his  character.  In  judging  the  God  of  the 
promises  to  be  faithful,  perplexity  as  to  the  subject  of  accept- 
ance with  him  is  banished  from  the  mind.  In  contemplat- 
ing the  glory  of  the  Redeemer's  person,  expiation,  and 
kingdom  ;  the  offices  he  executes ;  the  relations  he  bears  to 
his  people ;  his  administration  in  providence  ;  the  riches  of 
his  grace;  and  the  many  truths  and  blessings  connected 
with  such  subjects,  we  shall  find  constant  enjoyment,  and 
matter  for  everlasting  triumph.  It  is  extremely  difficult, 
indeed,  owing  to  the  corruption  of  our  hearts,  to  attain  and 
to  preserve  this  spiritual  and  happy  state  of  mind ;  but  let 
us  ever  look  to  the  Father  of  mercies  for  his  aid.  Let  us 
dwell  upon  his  love  and  his  rich  grace,  as  displayed  in  ex- 
hibiting all  the  blessings  of  the  Gospel  to  us  while  ungodly, 
without  strength,  and  ready  to  sink  in  the  pit  of  misery. 
Hither  let  us  return  from  all  our  wanderings  for  rest,  and 
here  let  us  abide  as  the  seat  of  happiness. 

It  not  seldom  happens  that,  owing  to  the  weakness  of 
their  faith,  and  from  the  want  of  clear,  scriptural,  and  sim- 
ple views  of  the  Gospel  of  peace,  Christians  are  deficient 
in  vigor  and  usefulness.  Now,  though  a  person,  whose 
views  of  Divine  truth  are  very  obscure,  may  be  truly  a 
Christian,  his  comfort  must  be  small  and  very  unsteady. 
It  is  at  once  his  duty  and  his  interest  to  pray  fervently  to 
God  for  his  illuminating  Spirit,  and  to  meditate  upon  that 


11;3  CnRISTIAX    COMFORT.  '^ 

redemption  which  is  the  theme  of  the  heavenly  songs,  and 
the  great  excitement  to  heavenly  activity.  In  particular,  he 
ought  to  dwell  on  the  work  and  character  of  the  Redeemer, 
and  on  the  free  invitations  and  promises  of  the  Gospel. 
Thus  he  will  find,  that  a  Christian  is  one  who  is  pardoned 
and  received  into  the  lamily  of  God  for  the  sake  of  the  atone- 
ment of  Christ.  He  will  tind,  too,  that  he  is  placed  herc 
in  a  state  of  training  for  immortal  glory  by  means  of  faith 
in  the  Gospel,  and  by  the  various  events  of  life,  as  made  to 
bear  upon  his  mind,  so  as  to  illustrate  Divine  truth,  and  im- 
press it  upon  the  heart.  The  natuix?  and  design  of  Chris- 
tian obedience  will  thus  be  understood ;  the  beautiful  har- 
mony of  Scriptuiv  will  commend  itself  to  the  lieart ;  and 
rest  will  be  tound  in  its  faithful  testimony.  This  testimony 
declares,  that,  whatever  be  the  number  or  the  nature  of 
our  transgressions,  there  is  no  necessity  for  us  to  attempt 
the  expiation  of  sin — that  it  is  vain,  and  even  sinful,  to  d 
so.  Nothing  as  to  the  ground  of  pardon  and  acceptance 
remains  to  be  done.  On  the  contrary,  the  Gospel  athrms, 
that  the  only  work  through  which  the  guilty  can  be  saved 
is  already  tinished :  and  that,  believing  in  this,  the  sins  of 
the  most  unworthy  are  blotted  out,  and  their  persons  ac- 
cepted. Such  is  the  nature  of  the  message  of  mercy  that 
he  who  discerns  its  genuine  import  has  abundant  reason  to 
conclude,  that  never  would  the  facts  of  which  it  testifies 
have  either  taken  place  or  have  been  promulgated  had  it 
not  been  the  will  and  the  design  of  God  that  every  individ- 
ual who  came  to  the  knowledge  of  its  precious  truths  should 
be  saved  by  it.  It  cannot  be  that  the  God  of  all  goodness 
would  teach  any  man  how  the  Lawgiver  could  be  just  and 
yet  honorably  justily  a  sinner  without  actually  conferring 
the  precious  boon.     Never  can  it  be  that  God  will  thus  tan- 


CHRISTIAN    COMFORT.  113 

talize  any  of  his  creatures.  The  explicit  declarations  of 
Scripture  that  all  who  know  and  believe  the  Gospel  shall 
assuredly  be  saved,  confirm  this  statement.  Every  indivi- 
dual, then,  may  plead  this  published  amnesty,  for  it  is  an 
amnesty  of  the  most  general  nature,  every  individual  is  call- 
ed upon  to  accept  of  the  boon  which  is  thus  set  before  and 
brought  to  his  door.  And  this  acceptance  is  no  more  of 
the  nature  of  a  condition  entitling  to  the  blessing,  than  is  the 
act  of  a  beggar  who  receives  or  accepts  the  alms  of  benev- 
olence. It  is  only  appropriating  to  himself  that  benefit 
which  is  proclaimed  to  all,  and  which  thus  comes  to  be  pos- 
sessed by  him  individually  considered. 

It  often  happens  that,  on  hearing  this,  inquirers  feel  as  if 
it  were  an  act  of  presumption,  in  a  state  of  guilt  and  un- 
worthincss,  to  enter  at  once  into  the  enjoyment  of  the 
blessings  of  salvation,  by  believing  the  testimony  of  God : 
and  hence  a  course  of  preparatory  obedience  is  commenced. 
Now,  the  fact  is,  the  presumption  lies  in  the  very  opposite 
direction.  It  lies  in  supposing,  that,  in  course  of  time,  by 
their  repentance  and  reformation,  they  shall  become  more 
worthy  of  receiving  salvation  through  Christ;  and  in  wait- 
ing till  they  shall  be  so  before  they  apply  to  him.  This  is 
going  in  the  very  face  of  the  clear  declaration  of  God,  that 
all,  from  first  to  last,  is  the  fruit  of  free  favor,  whether  in 
respect  of  the  price  of  redemption,  or  of  obtaining  an  ac- 
tual interest  in  its  blessings.  Nothing  can  be  more  pre- 
sumptuous than  to  imagine,  that  the  benefit  of  the  work  of 
Christ  can  be  merited  by  those  who  are  sunk  in  guilt  and 
depravity ;  and  to  call  in  question  the  truth  of  God,  who 
has  solemnly  declared,  that  he  is  well  pleased  in  the  sacri- 
fice of  his  Son,  and  that  his  blood  is  sufficient  to  take  away 

sin.     The  truth  of  these  declarations  cannot  be  distinctly 
10* 


114  CHRISTIAN  COMFORT. 

seen  by  those  who  seek,  by  some  previous  work,  to  pre- 
pare themselves  for  an  actual  interest  in  the  righteousness 
of  Christ. 

Permit  me  here,  my  dear  friend,  to  advert  to  another 
thing  connected  with  proper  views  of  Christian  comfort, 
and  the  spring  of  Christian  obedience.  It  frequently  hap- 
pens that  persons,  professing  religion,  are  in  great  distress 
because  of  sins  which  they  have  committed  after  having 
derived  peace,  as  they  think,  from  the  Gospel.  Distressed 
they  certainly  ought  to  be,  and  he  who  is  not,  must  be  a 
stranger  to  genuine  repentance.  With  regard  to  this,  how- 
ever, it  is  of  importance  to  observe,  that  distress  of  mind 
may  arise  from  two  sources.  In  the  one  case,  it  is  merely 
selfish,  as  it  springs  solely  from  a  fear  that  the  evils  com- 
mitted are  inconsistent  with  a  state  of  acceptance  with  God. 
The  blessing  which  the  subjects  of  this  fear  connect  with  a 
state  of  salvation,  is  almost  entirely  confined  to  a  change 
of  state;  though  they  think  certain  good  feelings  and  dis- 
positions necessary  to  entitle  them  to  it.  They  have  no 
true  regard  to  the  divine  glory,  or  to  spiritual  bliss.  The 
question  with  them  is  not,  "  Have  I  confidence  in  nothing, 
as  the  ground  of  acceptance,  but  the  work  of  Christ  ?"  It 
is,  "  Have  I  done  what  is  necessary  to  warrant  me  to  look 
to  his  righteousness  for  deliverance  from  future  misery?" 
[t  is,  doubtless,  a  duty  for  Christians  to  examine  themselves 
as  to  the  effect  which  the  Gospel  has  upon  their  hearts  and 
deportment ;  and  they  must  certainly  be  concerned  about 
their  own  salvation.  But  what  I  refer  to,  is  the  practice 
of  those  who  can  never  take  comfort  from  what  the  Sa- 
viour has  done,  except  when  they  have  acted  in  a  manner 
which  they  think  right — when  they  have  remarkable  free- 
dom in  prayer — or  when  they  have  found  their  affections 


CnSISTIAN  COMFORT.  115 

lively  and  warm.  In  such  cases  they  are  quite  elated ; 
their  hopes  are  high,  and  their  confidence  great,  because 
they  think  themselves  qualified  for,  an  interest  in  Christ. 
But  when  they  have  fallen  into  some  sins  which  burden 
their  conscience,  they  are  in  the  deepest  agitation  and  alarm ; 
not  from  the  thought  of  having  sinned  against  the  God  of 
all  goodness,  which  is  the  true  spring  of  genuine  contrition, 
but  solely  because,  by  this,  their  hopes  of  heaven  are  dark- 
ened. They  mourn,  merely  because  they  cannot  look 
upon  themselves  as  Christians;  and  this  they,  indeed,  have 
good  reason  to  question,  when  such  is  the  sole  cause  of 
their  pain.  All  that  can  be  said  to  such,  respecting  the 
freeness  and  the  richness  of  divine  grace,  even  to  those  who 
have  hitherto  deceived  themselves,  can  yield  them  no  peace. 
They  cannot  think  of  resting  on  the  work  of  Christ,  till 
their  affections  are  again  warmed ;  and  till  they  can  per- 
suade themselves  that  they  are  reformed  to  such  a  degree, 
as  to  warrant  them  to  think  they  are  now  Christians,  or,  at 
least,  possessed  of  the  prerequisites  necessary  to  justify  an 
application  to  the  Saviour.  They  are,  of  course,  rather 
angry  with  themselves  than  truly  sorry  that  they  have 
sinned  against  heaven.  Sin  is  thus  viewed,  not  as  opposed 
to  the  glory  and  the  will  of  God,  but  as  a  hindrance  to  the 
enjoyment  of  pleasurable  feelings,  and  the  indulgence  of 
the  vague  hope  of  happiness  hereafter.  Now,  disquietude 
and  fear  of  this  kind  are  removed,  not  by  looking,  as  guilty 
and  ruined  sinners,  to  the  cross  of  Christ,  but  by  the  re- 
turn of  warm  feelings,  and  a  supposed  reformation  of  con- 
duct, attained  by  very  different  means  than  by  faith  in 
Christ. 

I  beg  you  to  observe,  that,  when  I  speak  of  their  warmth 
and  their  reformation  as  attained  by  other  means  than  the 


116  CHRISTIAN  COMFORT. 

truth,  I  am  far  from  meaning  that,  even  when  these  are 
produced  by  the  Gospel,  they  are  the  ground  of  peace  to 
the  conscience.  By  no  means.  Our  peace  arises  from 
that  which  is  without  us — the  perfect  work  of  the  Saviour. 
It  is  the  office  of  the  Spirit  to  testify  of  this,  and,  by  the 
truth  concerning  it,  to  warm  and  purify  the  heart.  When 
the  effect  of  his  influence  is  put  in  the  room  of  the  sacrifice 
of  Christ,  the  nature  and  design  of  his  work  are  lost  sight 
of,  and  the  simplicity  of  the  Gospel  is  marred.  All  I  mean 
by  such  expression  is,  that,  even  that  on  which  such  rest, 
cannot,  in  any  sense,  be  acceptable  to  God,  and,  of  course, 
it  is  no  recommendation  to  his  favor.  This  is  corroborated 
by  the  fact,  that  when  even  the  fruit  of  the  Spirit's  energy, 
and  not  simply  the  atonement,  is  made  the  resting-place  of 
the  conscience,  the  glory  of  the  truth  is  obscured. 

Something  of  this  tendency  is,  at  times,  found  in  Chris- 
tians ;  but  it  is  sinful.  It  evinces  weakness  of  faith,  and 
confused  views  of  the  Gospel ;  it  must  be  attended  with 
great  perplexity  and  embarrassment;  and  cannot  but  im- 
pede scriptural  diligence  and  obedience.  Not  that  real 
Christians  will  rely  on  the  effect  of  the  truth  as  their  war- 
rant to  trust  in  the  atonement,  but  that  they  are  in  danger, 
when  enjoying  the  fruits  of  the  Gospel,  of  having  the  one 
eye,  as  it  were,  turned  to  those  fruits,  as  a  kind  of  en- 
couragement to  expect  the  blessings  of  forgiveness  and  ac- 
ceptance, even  while  the  other  eye  is  looking  to  the  Saviour 
himself  alone.  There  is  often  such  a  mixture  of  self- 
righteousness  operating  in  a  manner  which  is  scarcely  per- 
ceived and  which  the  individual  would  never  avow  even  to 
himself. 

The  other  case  of  distress  to  which  I  refer,  arises  from 
a  Christian  feeling  keenly  the  guilt  of  having  sinned  against 


_■!'. 


CHRISTIAN  COMFORT.  117 

the  Father  of  mercies,  whose  loving  kindness  is  ever  flow- 
ing, and  is  displayed  in  the  forgiveness  of  his  many  daily 
offences,  and  in  the  constant  advancement  of  his  bliss. 
This  is  not  felt  merely  when  he  dreads  wrath.  Even  when 
the  way  of  peace  is  most  clearly  seen,  and  the  hope  of 
eternal  life  is  most  lively,  this  sorrow  is  keenest.  The 
Christian  readily  condemns  himself.  He  mourns,  and  is 
in  bitterness,  especially  when  he  thinks  of  the  exceeding 
riches  of  that  grace  which  hath  provided  for  him  an  Advo- 
cate who  ever  liveth,  and  hath  thus  made  provision  for  his 
salvation,  notwithstanding  his  many  wanderings  from  God. 
This  is  as  a  fire  within  him,  kindling  every  holy  affection. 
When  he  again  has  recourse  to  the  great  High  Priest  in 
the  house  of  God,  and  while  he  thus  finds  peace  to  his 
soul,  instead  of  indulging  in  sloth,  he  becomes  more  active 
and  fervent.  The  overwhelming  goodness  and  mercy  of 
his  Father  produce  shame  and  self-loathing,  in  union  with 
strong  consolation,  and  good  hope  through  grace. 

Do  you,  my  dear  friend,  ask,  What,  then,  is  to  be  said 
to  those  who  are  bowed  down,  and  daily  distressed  in  spirit, 
by  guilt  and  anxiety?  It  must  be  granted  to  such,  that 
their  distress  is  in  itself  well  founded — that,  however  deep 
may  be  their  view  of  their  sins  and  demerit,  it  is  not  equal 
to  the  real  state  of  their  heart.  But,  granting  this,  let  the 
Gospel  of  Christ  be  considered  as  it  is  exhibited  in  Scrip- 
ture. Let  them  put  the  question  to  themselves,  "  Do  not 
the  words  of  eternal  life  preach  salvation  even  to  the  chief  of 
sinners  V  Do  they  not  declare  that  he,  who  was  lifted  up 
on  the  cross,  can  at  once  pardon  and  cleanse  from  all  sin  ? — 
Do  they  not  proclaim  peace  through  the  propitiatory  work 
of  Christ,  even  to  them  who  are  far  off? — Why,  then,  do 


118  CHRISTIAN  COMFORT. 

I  not  relinquish  every  false  refuge,  and  cast  myself,  as  a 
perishing  sinner,  on  Christ  for  salvation  ? 

Should  a  person  be  persuaded  that  hitherto  he  has  been 
an  unbeliever ;  be  it  so.  Deeply  as  in  this  case  he  ought 
to  feel,  and  must  do,  if  at  all  properly  impressed,  let  him 
now  believe.  He  ought  not  to  stand  demurrinsj,  as  if  some- 
thing  must  be  brought  with  him  to  recommend  him  to  the 
Saviour ;  but  should,  as  a  helpless  sinner,  come  as  he  is  to 
him,  willing  to  receive,  as  a  gift,  all  that  He  has  to  bestow. 
Many,  who  have  long  been  distressed,  and  striving  for  re- 
lief, have  found  peace  by  the  discovery  that  they  were  seek- 
ing it,  "  not  by  faith,  but  as  it  were,  by  the  works  of  the 
law."  Their  true  character  has  been  laid  down  to  them, 
and  they  have  found  that  nothing  was  between  them  and 
absolute  perdition  but  the  atonement  of  Christ.  They  have 
then  been  taught  of  God,  that,  whatever  may  have  been 
their  guilt,  the  blessings  of  the  Gospel  are  exhibited  as  his 
free  gift  to  all  who  believe,  and  so  have  been  led  to  the 
Saviour  "for  life." 

If  any  who  have  appeared  to  know  the  truth,  are  dis- 
quieted in  mind,  let  the  same  Gospel  be  declared  to  them, 
which  preaches  peace  to  the  chief  of  sinners,  on  believing 
in  Jesus.  Let  each  ask  himself,  "  Do  I  believe  the  Scrip- 
tures to  be  the  word  of  God?  If  they  are,  indeed,  the  true 
sayings  of  Heaven,  and  if  all  my  confidence  is  placed  on 
the  one  perfect  work  of  the  Redeemer,  then  let  me  rejoice 
in  the  blessed  truth  which  I  believe. — Let  me  commit  my- 
self to  the  Saviour,  who  invites  me  to  come  to  him. — Let 
me,  with  confidence,  make  all  my  wants  known  to  my 
Father,  and  look,  through  the  blood  of  Christ,  for  the  faith- 
ful accomplishment  of  his  i)romises."     To  the  Saviour  all 


CHRISTIAN  COMFORT.  119 

are  assuredly  called,  and  even  entreated  to  go,  with  the 
firmest  persuasion,  that  to  them,  guilty  as  they  may  be,  the 
blessings  of  mercy  shall  be  given. 

Self  examination,  I  wish  you  to  remember,  is  enforced, 
not  for  the  purpose  of  originating  hope  and  peace  under  con- 
victions of  guilt,  or  of  restoring  them,  when  lost  through 
declension  into  sin.  It  is  designed  to  ascertain  what  it  is 
on  which  we  are  resting  our  hope  before  God — to  detect 
false  confidence  and  peace — to  confirm  that  trust  which 
has  its  foundation  in  the  blood  of  Christ — to  increase  Chris- 
tian joy  by  the  discovery  of  the  sanctifying  influence  of 
the  Gospel — to  ascertain  the  progress  we  are  making — and 
to  discover  and  correct  what  is  wrong.  It  will  be  found 
useful,  also,  when  we  are  falsely  accused.  It  was  so  to 
Job,  to  David  and,  to  Paul,  who,  under  the  reproaches  of 
men,  were  happy  in  the  testimony  of  a  good  conscience. 
It  is  an  infirmity  of  our  nature,  too,  that,  under  particular 
kinds  of  afflictions,  we  feel  a  strong  propensity  to  contem- 
plate rather  the  dark  than  the  bright  side  of  things,  and  to 
sink  into  dejection  and  despondency.  In  such  circumstan- 
ces, self-examination,  if  we  are  indeed,  influenced  by  the 
truth,  may  prove  at  once  a  cause  of  correction  and  of  com- 
fort ;  because  it  may  make  manifest  the  healing  cfiicacy  of 
the  doctrine  of  the  cross  on  our  diseased  souls,  and  to  es- 
tablish our  faith  in  it,  and  cause  us  to  cling  to  it  with  great- 
er interest.  The  Gospel  is  fitted  to  impart  joy  as  soon  as 
it  is  believed,  and  in  proportion  as  it  is-  believed,  it  will  do 
so  if  not  counteracted  by  some  neutralizing  influence.  But 
a  man  may  draw  a  kind  of  peace,  from  a  system  which, 
though  he  deems  it  the  Gospel  of  Christ,  is  in  fact  a  sys- 
tem of  error.  The  Jews  founded  their  confidence  on  an 
erroneous  view  of  the  covenant  with  Abraham  and  the  law 


120  CHRISTIAN  C03IFORT. 

of  Moses,  and  men  may  now  do  so  on  a  false  view  of  the 
New  Testament  Scriptures.  Hence,  they  often  warn  men 
against  error,  by  calling  on  them  to  judge  of  their  princi- 
ples by  their  fruits. 

There  are  kinds  of  dejection,  however,  arising  from  the 
propensity  to  look  to  the  dark  rather  than  to  the  bright 
side  of  things,  and  from  constitutional  distemper  in  body 
and  mind,  which  unfit  for  self-examination.  The  body  re- 
quires the  physician,  and  the  mind  would  be  unhinged  by 
intense  thought,  and  in  danger  of  forming  very  false  con- 
clusions in  this  condition  of  morbid  and  painful  feeling. 
Let  the  Gospel  itself  be  stated  in  the  simplest  manner,  and 
let  the  afflicted  be  taught  to  dwell  on  it,  that  the  truth  may, 
by  the  divine  blessing,  effect  what  the  case  will  allow.  This 
is  the  more  necessary,  in  consequence  of  the  propensity 
such  have  to  dwell  on  the  more  profound  and  difficult  parts 
of  Scripture.  It  never  can  be  unsuitable  to  state  the  first 
principles  of  the  Gospel ;  for,  whatever  may  be  the  charac- 
ter of  the  individual,  it  is  fitted  to  do  good.  Physical  dis- 
orders, indeed,  it  cannot  remove.  It  never  was  designed 
to  do  so;  and  it  derogates  not  from  its  joyful  nature,  that 
it  cannot  counteract  their  painful  efTects.  But,  where  the 
principle  of  piety  is  really  in  the  mind,  it  will  call  it  forth, 
and,  where  it  is  not,  it  is  the  only  thing  which  can  im- 
plant it. 

But,  passing  this,  if  at  any  time  we  find,  on  self-exam- 
ination, that  the  truth  is  healing  our  souls,  we  become  in- 
creasingly satisfied  that  we  are  not  deceiving  ourselves; 
that  it  is,  indeed,  the  truth  which  we  have  believed ;  and 
that  it  is  the  grace  of  God  on  which  our  confidence  is 
fixed.  If  we  are  living  by  the  faith  of  the  Son  of  God,  we 
shall  see,  in  some  measure,  of  the  effects  of  the  truth ; 


^P^' 


CHRISTIAN  COMFORT.  121 

though,  on  examining  ourselves,  we  shall  see  much,  also, 
that  is  calculated  to  humble  us.  This  is  fitted,  however,  to 
lead  us  to  cleave,  with  renewed  eagerness,  to  that  truth,  the 
healing  power  of  which  we,  in  some  degree,  feel.  The 
views  obtained  of  our  evils  and  deficiencies  may  prove  of 
the  highest  advantage ;  while  the  proofs  we  have  of  the 
sanctifying  influence  of  the  wholesome  truths  of  the  Gos- 
pel will  afford  us  joy. 

Such  joy  is  far  from  being  inconsistent  with  the  deepest 
humility.     Christain  lowliness  of  mind  by  no  means  im- 
plies that  we  are  unconscious  of  what  the  grace  of  God 
hath  effected  in  us.     The  Scriptures  suppose,  that  Chris- 
tians are  aware  that  they  differ  from  others ;  and  the  ad- 
dresses there  made  to  them  proceed  from  the  principle,  that 
they  are  distinguished  by  the  divine  goodness.     Humility, 
then,  is  not  founded  on  ignorance  of  what  God  hath  wrought 
in  us.     It  springs  from   proper  views  of  the  grace  which 
hath  made  us  to  differ.     Feeling  that  flesh  and  blood  hath 
not  revealed  the  truth  to  us,  and  that  we  owe  all  we  are  to 
the  same  grace  which  gave  the  Saviour,  we  adore  our  Fa- 
ther who  is  in  heaven ;  and  while  we  are  abased  in  the 
dust  before  him,  we  are  grateful  for  what  he  hath  done  in 
us,  as  well  as  for  us.     His  character  and  his  love  appear 
in  the  former  as  well  as  in  the  latter.     While  joy  arises, 
in  the  first  instance,  from  believing  the  testimony  of  God, 
it  is  preserved  by  continuing  in  the  faith,  and  is  increased, 
in  proportion  as  we  act  and  suffer  under  its  medicinal  and 
sanctifying  influence. 

Self-examination,  then,  is  of  the  utmost  importance.  It 
serves  to  ascertain  whether  we  are  holding  fast  the  truth 
or  letting  it  slip — whether  we  are  growing  in  grace  or 

backsliding  from  God,  which  it  must  be  of  the  greatest  mo- 
ll 


122  CHRISTIAN  COMFORT. 

ment  to  consider.     It  is  an  error,  however,  to  have  re- 
course to  this,  under  the  fear  which  hath  torment,  for  the 
purpose  of  obtaining  deliverance  from  despondency  or  de- 
jection under  a  consciousness  of  guilt  and   declension. 
Should  we  do  so,  and  seek  relief  by  contemplating  the  fea- 
tures of  our  own  character  more  than  the  work  of  Christ ; 
and,  particularly,  if  we  judge  of  our  character  by  the  es- 
timation of  our  friends,  who  may  have  very  mistaken  views 
of  us  and  of  the  truth,  we  are  going  from  the  great  found- 
ation, are  putting  the  feelings  of  our  minds,  and  the  opin- 
ions of  our  friends,  in  the  room  of  the  great  work  finished  by 
the  Son  of  God,  and  of  the  Gospel  which  reveals  it.    When 
we  rest  on  the  atonement,  and  derive  from  it  all  our  hope, 
we  are  called  to  examine  what  effects  it  produces,  and  to  see 
that  its  genuine  influence  be  felt.     But  if,  instead  of  exam- 
ining ourselves  when  we  have  a  sense  of  peace  through  the 
sacrifice  of  Christ,  we  only  do  so  when  laboring  under  a 
sense  of  guilt,  in  order  to  discover  in  our  love,  repentance, 
or  disobedience,  a  reason  for  rest  to  the  conscience,  we  are 
putting  these  evidences  in  the  place  of  the  atonement.     As 
the  effect  cannot  be  before  the  cause,  we  cannot  be  pos- 
sessed of  the  fruits  and  tokens  of  genuine  religion  till  we 
have  believed  in  Christ.     Of  what  are  they  fruits  and  evi- 
dences, but  of  faith  in  his  finished  work,  and  of  confidence 
in  it,  as  the  sole  ground  of  acceptance  with  God  ?     No  ef- 
fects in  us,  then,  can  be  proofs  of  our  relation  to  the  Sa- 
viour, unless  they  be  such  as  we  know  to  be  produced  by 
faith  in  his  cross.     The  degree,  also,  in  which  such  effects 
are  found,  will  be  in  proportion  to  the  simplicity  and  stea- 
diness of  our  trust  in  him.     With  this,  too,  will  our  com- 
fort correspond.     If  his  work  is    not  the  beginning  and 
fountain-head  of  our  confidence,  the  exceeding  great  and 


CHRISTIAN  COMFORT.  123 

precious  promises  of  the  everlasting  covenant  can  yield  us 
no  scriptural  or  permanent  consolation.     Nor  is  it  enough 
that  we  once  believed  in  him ;  we  must  continue  in  the 
faith.     Our  duty  and  our  privilege  is  to  hold  fellowship 
with  our  Lord  now,  and  not  merely  to  remember  that  we 
did  so  formerly.     Israel  daily  gathered  manna,  but  what 
they  gathered  yesterday  would  not  serve  them  beyond  it, 
for  it  would  not  keep.     Yet  the  recollection  of  what  they 
had  gathered  formerly  would  encourage  them  to  go  and 
look  for  more.     And,  in  like  manner,  the  recollection  of 
the  work  of  God  on  the  soul  formerly  will  not  sanctify  it 
to-day,  any  more  than  present  hunger  can  be  allayed  by 
recollecting  the  idea  of  what  we  formerly  feasted  on ;  but 
yet  it  will  be  found  very  useful  in  encouraging  us  to  return 
to  the  food  which  once  nourished  us,  and  to  the  fountain, 
where  our  former  thirst  was  assuaged.     It  is  only  in  so  far 
as  it  is  calculated  to  regain  our  former  sensations,  that  the 
remembrance  of  them  can  be  of  service.     In  a  time  of  de- 
clension, it  will  be  deeply  humbling  to  look  back;  and,  if 
it  be  the  means  of  recovering  our  affection  towards  sacred 
things,  it  will  be  truly  salutary.     But  if  we  dream  of  gain- 
ing peace  by  a  mere  recollection  of  past  affections,  while 
at  present  we  are  cold  and  insensible,  we  shall  be  sorely 
disappointed  ;  or,  which  is  worse,  we  shall  become  the  vic- 
tims  of  a  delusive  satisfaction.     The  Psalmist  called  to 
mind  his  song  in  the  night ;  he  communed  with  his  own 
heart ;  his  spirit  made  diligent  search ;  but  all  would  not 
do;  he  found  no  relief  till  he  said,  "This  is  my  infirmity: 
I  will  remember  the  years  of  the  right  hand  of  the  Most 
High ;  I  will  remember  the  works  of  the  Lord."     So  let 
us  turn  from  unavailing  inquiries,  and  fix  our  minds  on 
that  wonderful  work  and  deliverance,  of  which  the  ancient 


124  CHRISTIAN  COMFORT. 

works  of  the  Lord  in  Israel,  and  the  deliverances  vouch- 
safed them,  were  but  figures.  It  is  thus  that  the  mind  is 
elevated  and  enlivened — that  the  affections  are  warmed  and 
captivated — and  that  the  whole  soul  is  stirred  up  to  bless 
and  to  magnify  the  character  of  the  Saviour.  Such  is  the 
way  in  which  scriptural  peace  and  comfort  must  originate. 
There  is  in  some  minds  a  morbid  solicitude  for  lively  emo- 
tions as  an  end.  It  is  true,  indeed,  that  many  exercises  of 
piety  cannot  be  performed  without  emotion,  but  then  the 
emotion  is  merely  accessary,  a  necessary  quality  of  the 
thing  pursued,  and  not  itself,  the  object  of  pursuit.  Cer- 
tain kinds  of  enjoyment  in  religion  are  made  by  not  a  few, 
the  direct  and  immediate  object  of  all  their  services,  and 
they  are  in  consequence  unnaturally  stimulated,  in  order 
to  emotion,  while  the  claims  of  duty  are  too  often  neglect- 
ed, or  have  but  a  secondary  place.  They  hunt  after  ex- 
citement ;  plain  wholesome  truths  have  no  charms  for  them, 
and  as  in  other  cases,  the  cordial  which  exhilarates  their 
spirits  at  one  time  leads  to  their  proportional  depression  at 
another. 

Allow  me  to  remind  you,  that  Christian  consolation  is 
designed  as  a  means  to  promote  active  Christian  holiness. 
Having  found  rest  to  our  souls  where  the  divine  justice 
found  rest,  the  mind  is  awakened  to  a  sense  of  the  abun- 
dant goodness  and  rich  grace  of  God  ;  and  is  impelled,  by 
the  delightful  and  yet  powerful  influence  of  love  and  grat- 
itude, to  serve  him  with  all  the  he-art,  and  cheerfully  to 
suffer  for  his  sake.  It  is  of  the  first  importance  to  remem- 
ber, also,  that  this  consolation  is  increased  by  obedience.  . 
When  we  keej)  tlie  j)ath  of  duty,  and  obey  the  command- 
ments of  our  Lord,  the  truth,  under  the  influence  of  whicli 
we  obey,  is  the  more  fixed  in  the  heart;  and  the  service  of 


CHRISTIAN  COMFORT.  125 

him  who  loved  us  and  gave  himself,  for  us  is  found  to  be 
itself  happiness.  Not  only  will  Christian  principles  pro- 
duce good  acts,  but  those  acts  will  increase  the  principles. 
These  two  have  a  reciprocal  influence.  In  living  by  faith, 
we  embrace  a  system  of  motives,  which  daily  increase  in 
power  by  their  habitual  operations.  Every  event,  and 
every  action,  is  made  the  means  of  an  accession  of  strength 
to  the  great  sources  of  obedience.  James  ii.  22.  2  Pet. 
i.  5— 11. 

On  the  other  hand,  if  we  let  the  truth  slip  out  of  our 
minds,  we  shall  fall  into  sin ;  and  the  longer  we  continue 
in  the  path  of  disobedience  the  more  will  the  truth  be  for- 
gotten. Before  we  can  recover  our  lost  peace,  sin,  like  the 
accursed  thing  in  the  camp  of  Israel,  must  be  cast  out.  I 
refer  not  to  sins  of  infirmity,  nor  to  the  imperfections  which 
attach  to  the  best  services  of  the  most  spiritual  Christian ; 
I  speak  of  an  allowed  habit  of  inconsistent  and  sinful  con- 
duct ;  of  a  cold  and  earthly  state  of  mind ;  and  of  evils 
which  are  not  the  effect  of  a  sudden  and  powerful  tempta- 
tion, but  the  result  of  a  course  of  secret  declension  from 
spirituality  of  mind,  and  devout  intercourse  with  God.  The 
man  who  can  maintain  his  confidence,  and  boast  of  his  hap- 
piness, while  in  such  a  condition,  must  be  hardened  indeed. 
It  becomes  God  to  frown  upon  us  in  this  state,  by  withhold- 
ing the  light  of  his  countenance.  In  the  very  nature  of 
things,  indeed,  we  cannot,  in  such  circumstances,  have  spi- 
ritual happiness.  The  remedy  is  to  retrace  our  steps,  and 
return  to  God  by  renewed  faith  in  Christ.  We  must  seek 
rest  as  we  sought  it  at  first.  In  vain  do  we  seek  to  recov- 
er liveliness  and  ardor  in  religion,  if  we  keep  not  the  cross 
of  Christ  constantly  in  view.     It  is  a  conviction  of  his  grace 

and  mercy  which  influences  the  heart  with  love  to  him,  and 
11* 


126  CHRISTIAN    COMFORT 

binds  it  to  him  with  the  bonds  of  ardent  attachment  and 
permanent  gratitude.  It  is  the  believing  contemplation  of 
the  Gospel  which  mortifies  sin,  and  produces  all  the  fruits 
of  Christian  obedience.  But,  beware  as  I  have  already 
hinted,  of  thinking  that  nothing  short  of  lively  emotions  or 
rapture  is  worthy  of  the  name  of  joy.  The  powers  of  the 
mind  will  bear  only  a  certain  degree  of  exertion,  with  ad- 
vantage, go  beyond  this,  and  they  are  injured.  There  is  a 
calm  sunshine  of  the  soul,  an  even  tranquil  and  serene  tem- 
per of  mind  which  may  well  be  called  the  "peace  of  God 
which  passeth  all  understanding."  The  former  state  will 
in  this  world,  be  at  best  but  fluctuating,  whereas  the  latter 
may  be  permanently  maintained. 

The  recollection  of  past  enjoyments,  when,  in  living  by 
faith,  sin  was  more  bitter  to  us  than  death,  and  the  Saviour 
was  felt  to  be  a  refuge  from  all  evil,  and  the  source  of  all 
happiness,  will  serve  to  show  at  once  our  folly  and  our  guilt. 
Have  we,  indeed,  left  the  God  of  our  mercies,  and  returned 
to  vanity  ?  If  so,  how  aggravated  is  our  sin  !  Is  this  our 
kindness  to  our  friend  ?  Surely,  the  remembrance  of  past 
joys,  instead  of  relieving,  must  add  torture  to  the  heart. 
Psalm  Ixxvii.  3.  They  remind  us  of  the  goodness  of  God, 
and  of  our  base  ingratitude.  Yet,  blessed  be  his  name,  he 
invites  us  to  return  to  him.  We  are  not  straitened  in  him, 
but  in  our  own  bowels.  Though,  like  lost  sheep,  we  have 
gone  astray,  and  are  entangled  in  our  own  corruptions,  let 
us  look  to  "  the  good  Shepherd,  that  he  may  restore  our 
souls."     Let  Calvary  again  occupy  our  hearts. 

Turn  then,  my  dear  friend,  to  what  the  Saviour  did,  and 
to  the  divine  delight  in  his  character,  as  expressed  in  his 
glory  ;  and  thus,  I  trust,  your  difficulties  will  vanish.  What 
the  magnet  is  to  the  steel,  will  the  truths,  the  promises,  and 


CHRISTIAN    COMFORT  127 

the  character  of  God,  as  exhibited  in  the  work  and  kingdom 
of  the  Saviour  be  to  genuine  religion.  They  will  call  it 
forth  ;  and,  besides  this,  they  will  exercise  and  strengthen 
it.  This  appears  a  plan  too  simple,  and  we  naturally  aim 
at  something  more  complex.  Thus  the  very  simplicity  of 
the  method  is  that  which  makes  it  so  difficult  for  us  to  adopt, 
and  keep  by  it ;  and  hence,  much  of  the  oppostion  of  the 
heart  to  the  truth.  This  is  illustrated  by  the  history  of 
Naaman  the  Syrian,  who,  in  order  to  his  cure,  expected  to 
be  called  to  do  or  witness  something  great  in  the  eyes  of 
the  world,  and  not  merely  to  go  and  wash  in  Jordan.  The 
same  principle  still  blinds  the  minds  of  "  the  wise  and  the 
prudent  of  this  world"  to  the  plain  but  humbling  doctrines 
of  the  cross.  Matth.  xi.  25,  26.  It  is  thus  that  they  are  hid 
from  the  proud,  and  revealed  unto  babes. 

•It  is  delightful  to  be  enabled  to  cast  our  all  upon  God, 
and  submissively  to  live  by  faith  in  Christ.  In  order  to  this, 
much  prayer  is  necessary.  I  mean  not  merely  stated  devo- 
tion, but  a  spiritual  and  devotional  state  of  mind.  The  hearts 
of  the  children  of  God  need  not  be  discouraged.  The  Re- 
deemer knows  their  wants,  and  feels  for  them  with  the  ten- 
derest  sympathy.  On  him,  then,  cast  all  your  cares,  and 
ask  of  him  all  that  you  need.  He  can  comfort  and  strength- 
en you,  and  cause  the  spirit  of  bondage  to  give  place  to  the 
spirit  of  adoption.  Look  to  him,  that  he  may  dissipate  your 
darkness,  still  the  inward  disquietude  of  the  soul,  and  pour 
his  richest  blessings  into  your  heart ;  for  he  giveth  liberal- 
ly, and  never  upbraideth.  His  cross  subdues  the  power  of 
sin,  and  cherishes  every  holy  principle.  How  sweet  it  is  to 
take  our  place  there,  and  to  enjoy  all  which  it  sowondrous- 
ly  displays  !  I  am,  &;c. 


LETTER  VI. 

ON  THE  PRACTICAL  INFLUENCE  OF  THE  TRUTH. 

The  Divine  character  displayed  in  the  Gospel — Its  fitness  to  impart 
peace — Mistakes  regarding  it — Its  influence  in  promoting  sanctifi- 
cation — The  necessity  of  Christian  watchfulness — Self-rigliteous- 
ness  not  the  only  evil  of  which  men  are  in  danger — The  promise 
of  Divine  aid — Conclusion. 

Mr  DEAR  rniEND, 

I  SHALL  now  direct  j^-our  attention  to  some  general  observa- 
tions on  the  practical  influence  of  the  truth.  I  begin  with 
remarking,  that  the  character  of  our  Lord  is  the  genuine 
character  of  Jehovah.  God  is  in  himself  invisible  to  us. 
The  most  correct  description  of  him,  unless  illustrated  by 
facts,  could  make  but  a  feeble  impression.  The  mind  must 
be  aided  in  its  conceptions,  of  his  glory  by  a  palpable  man- 
ifestation of  his  attributes.  Such  a  display  is  afforded  of 
his  character  in  the  person  and  the  work  of  the  Saviour.  It 
is  given  in  the  whole  history  of  his  life,  but  its  full  splen- 
dor appears  in  his  atoning  sacrifice.  Indeed,  the  very  name 
of  the  Redeemer  was,  in  the  mindsof  the  sacred  writers, 
inseparably  linked  with  that  illustrious  act  by  which  he 
poured  out  his  soul  unto  death.  Not  that  they  confined 
their  attention  to  the  closing  scene  of  his  life  ;  they  connect- 
ed with  it  all  that  preceded,  and  viewed  him,  throughout 
the  whole  of  his  humiliation,  as  gradually  advancing  towards 
the  wondrous  completion  of  his  sacrifice.  His  character,  at 
all  times,  bore  on  it  the  impress  of  divinity,  which  gives  the 
highest  importance  to  his  history.  In  reading  the  displays 
of  his  power — his  deeds  of  high  benevolence — his  feelings 


THE  PRACTICAL  INFLUENCE  OF  THE  TRUTH    129 

of  tenderness,  sympathy,  and  compassion — his  unwearied 
course  of  self-denied  exertion — and  his  unparalleled  and  pro- 
tracted sufferings,  we  have  before  us  the  history  of  God  in 
our  nature,  and  see  his  perfections  in  a  light  the  most  famil- 
iar and  engaging.     The  brightness  of  the  divine  glory  is 
represented  to  us  in  our  own  nature,  and  through  the  me- 
dium of  human  feelings,  affections,  and  passions ;  so  that, 
instead  of  being  dazzled  with  its  lustre,  we  can  contemplate 
it  with  the  deepest  interest,  and  the  utmost  steadiness.      In 
his  cross,  the  Almighty  is  seen  combining  all  that  is  pro- 
found in  wisdom  and  understanding — all  that  is  awful  in 
holiness,  justice,  and  judgment — and  all  that  is  attractive  in 
love,  mercy,  and  grace.     In  the  man  of  sorrows,  we  see 
wisdom  clothed  with  the  most  engaging  meekness  and  gen- 
tleness; and  the  granduer  of  Almighty  power  softened  by 
the  most  tender  compassion,  and  the  most  generous  love. 
While  his  sufferings  attract  our  special  interest,  it  is  not  pain 
or  misery  so  much  that  commands  our  attention,  as  afflic- 
tion and  calamity,  dignified  by  the  most  cheerful  resigna- 
tion, and  the  most  enlightened  and  willing  submission  to  the 
will  of  Heaven.     In  them  is  united,  with  the  most  distressing 
and  complicated  woes,  all  that  is  sublime  and  elevated — all 
that  is  pure  and  holy — and  all  that  is  amiable  and  attrac- 
tive.    Here  is  a  mind  infallible  in  judgment — to  which  the 
Almighty  is  fully  known — to  which  all  beings  and  worlds 
stand  clearly  revealed — a  mind,  in  a  word,  occupying  the 
highest  vantage-ground — pouring  contempt  on  all  that  the 
worms  of  the  earth  call  glorious — and  giving  itself  up  to  all 
that  men  count  wretched  and  disgraceful.     Ought  we  not, 
then,  to  enter  into  the  views  of  the  Saviour,  and  hail  a  rev- 
elation so  honorable  to  God,  and  so  admirably  fitted  to  in- 
sure our  safety  and  our  happiness  1     In  his  wondrous  work 


130  THE  PRACTICAL  INFLUENCE 

we  see  the  curse  of  the  law  exhausted,  and  divine  wisdom 
employed  in  harmonizing  the  exercise  of  righteousness  and 
mercy.  While  justice  and  holiness  are  displayed  in  their 
highest  glories,  they  are  transformed  into  sources  of  bless- 
ings to  the  most  guilty  of  sinners. 

Permit  me,  then,  to  lead  your  attention  for  a  moment  to 
the  fitness  of  such  an  exhibition  to  impart  peace  to  the 
trembling  conscience.  If  guilt  is  the  parent  of  fear,  this 
view  of  the  cross  and  character  of  Christ,  exhibiting  the 
God  of  truth  and  of  purity  as  at  once  the  just  God  and  the 
Saviour,  must  be  calculated  to  tranquillize  the  heart,  when 
dreading  the  tremendous  consequences  of  sin.  Many, 
alas !  seek  peace  by  lowering  the  character  of  God  and  the 
demands  of  his  law  ;  so  as  to  suit  what  they  imagine  to  be 
their  actual  or  possible  attainment.  And  when,  even  after 
this,  they  cannot  persuade  themselves  that  they  are  what 
they  ought  to  be,  they  trust  to  the  divine  benevolence,  as  if 
it  were  allied  to  weakness.  They  forget  that,  as  the  moral 
ruler  of  the  world,  it  behoves  God  to  maintain  the  honor 
of  his  law  and  government;  so  that,  while  sin  is  pardoned, 
it  may  not  appear  to  be  connived  at ;  and  that,  while  the 
sinner  is  forgiven,  he  may  also  be  sanctified  by  the  very 
means  of  his  deliverance  from  wrath. 

There  are  also  numbers  who  err  in  a  different  way. 
When  alarmed  by  deep  convictions  of  guilt,  the  mind  is 
apt  to  dwell  on  the  most  tremendous  views  of  the  Almighty. 
He  is  contemplated  only  as  armed  for  vengeance,  and  as 
frowning  in  awful  wrath  from  the  tribunal  of  judgment. 
His  character  is  considered  as  marked  by  all  that  is  severe 
and  unrelenting  ;  unsoftened  by  any  touches  of  mercy  and 
loving  kindness.  Such  a  view  of  God  must  fill  with  the 
most  tormenting  fear  and  slavish  dread.     Now,  the  Gos- 


OF    THE    TRUTH.  131 

pel  meets  every  such  false  notion,  and  declares  that  God, 
while  he  is  light,  is  also  love.  It  exhibits  the  most  delight- 
ful harmony  between  mercy  and  justice,  goodness  and  holi- 
ness, in  the  salvation  of  sinners. 

The  self- righteousness  of  the  heart  opposes  this  method 
of  salvation,  not  only  by  directly  seeking  eternal  life  by 
works  of  law,  under  the  notion  that  we  are  not  so  low  and 
helpless  as  to  need  salvation  in  a  way  so  humbling,  but 
also  in  other  forms.     Thus,  sometimes  when  conscious  of 
guilt,  and  alarmed  by  the  dread  of  wrath,  the  mind  feels 
as  if  it  were  an  act  of  presumption  to  expect  mercy  in  its 
present  state.     It  refuses  to  admit  the  consolations  of  the 
Gospel  till  it  can  think  better  of  itself.     This  is  a  spurious 
humility ;  for  it  proceeds  on  the  principle  that,  before  we  can 
receive  the  blessings  of  salvation,  we  must,  at  least  in  some 
measure,  be  worthy  of  them.     Now,  what  is  this  but  the 
spirit  of  self-righteousness  opposing  the  pure   Gospel   of 
Christ  ?     It  is  needless  to  distinguish  between  seeking  justi- 
fication wholly  and  partially  by  merit.     The  latter  is  as  in- 
consistent with  a  cordial  submission  to  the  divine  method 
of  justification  as  the  former.     On  the  same  principle,  it  is 
vain  to  distinguish  between  seeking  redemption  indepen- 
dently of  the  work  of  Christ,  and  seeking  to  qualify  our- 
selves by  previous  good  dispositions  for  obtaining  the  for- 
giveness of  sin  through  that  work.     The  latter  is  only  a 
more  refined  way  of  opposing  the  humbling  doctrines  of 
the  cross. 

Permit  me,  my  dear  friend,  here  to  refer  to  a  particular 
class  in  whom  the  evil  of  such  a  system  is  exemplified. 
They  are  awakened  to  a  sense  of  guilt — are,  in  a  measure, 
sensible  of  the  importance  of  religion — and  feel  the  vanity 
of  the  world.     They  are  far  from  being  profane  ;  yet  they 


% 


132  THE  PRACTICAL  INFLUENCE 

know  not  the  genuine  Gospel  of  Christ.  They  observe  the 
forms  of  religion,  and  maintain  a  correct  exterior  deport- 
ment; but  pursue  a  joyless  and  gloomy  course,  not  seeing 
how  a  sinner  can  obtain  the  benefit  of  the  work  of  the  Sa- 
viour through  believing  the  Gospel.  They  accordingly 
endeavor  to  obtain  this  benefit  by  exertions  of  their  own. 
Through  a  want  of  knowledge,  however,  of  the  powerful 
influence  of  Gospel  motives,  they  fail  in  their  attempts  at 
obedience;  and,  while  they  unavailingly  struggle  against 
the  evil  of  their  hearts,  they  are  not  seldom  driven  to  a 
state  bordering  on  distraction.  Hard  is  the  yoke,  and  over- 
whelming is  the  burden,  to  such !  They  feel  that  there  is 
something  wrong,  and  often  inquire  how  relief  may  be 
found.  Their  counsellors,  also,  frequently  put  them  in  an 
improper  direction;  and  what  is  still  more  to  be  lamented, 
they  are  started  or  offended  when  the  simplicity  of  Scrip- 
ture truth,  and  the  richness  and  freeness  of  divine  grace, 
arc  clearly  set  before  them.  They  have*  been  led  to  as- 
sociate a  salvation  by  grace  with  licentiousness,  and  are 
therefore  afraid  to  listen  to  an  unrestricted  proclamation  of 
mercy.  They  are  deceived  by  false  representations  of  the 
tendency  of  what  is,  in  fact,  the  uncorrupted  Gospel  of 
Christ.  In  many  instances,  ihcy  mistake  speculatists  and 
unholy  pretenders  for  real  friends  of  such  doctrines.  In 
other  instances,  they  confound  the  scriptural  statements  of 
tlie  truth  with  statements  which,  by  mistake  in  some  cases, 
and  with  a  bad  design  in  others,  are  called  by  the  same 
name;  but  which  are,  in  fact,  very  ditferent.  It  is  not  sur- 
prising that,  to  such  persons,  the  blessings  of  the  Gospel 
bhould  appear  unattainable,  and  its  joys  a  forbiddcd  par- 
adise. The  consequences  to  themselves,  as  well  as  to 
othctrs  arc  most  pernicious.    The  worst  views  are  thus  given 


OF    THE    TRUTH.  133 

of  the  nature  and  the  fruits  of  genuine  religion.  The  care- 
less consider  them  as  religious  characters  ;  and  observing 
their  dark  and  comfortless  spirit,  their  joyless  and  heavy- 
course,  and  mistaking  all  this  for  the  fruit  of  piety,  they 
are  stumbled  and  hardened.  How  different  from  these  are 
the  fruits  of  genuine  religion  ! 

Good  were  it  for  characters  circumstanced  as  I  have 
mentioned,  did  they  turn  their  undivided  attention  to  the 
pure  testimony  and  promise  of  God,  and  venture  their  all 
on  the  word  of  him  who  cannot  lie.  In  vain  do  they  at- 
tempt to  make  their  peace  with  Heaven.  Christ  is  our  only 
peace-offering.  With  his  expiring  breath  he  declared  that 
his  work  was  finished;  and  the  blessed  truth  is  confirmed 
by  his  resurrection  and  his  glory.  Through  this  "  he  hath 
come  and  preached  peace."  To  whom  is  the  proclamation 
of  forgiveness  made?  Let  the  prayer  of  our  Lord  for  his 
murderers,  and  his  commandment  to  preach  the  Gospel 
first  to  them,  answer.  The  design  of  his  coming,  which 
was  not  to  call  the  righteous,  but  sinners  to  repentance ; 
his  conduct  in  associating  with  publicans  and  sinners,  which 
drew  down  the  reproaches  of  the  self-righteous,  Luke  xv.  2.; 
his  admirable  parables  of  the  lost  sheep,  the  lost  piece  of 
money,  and  the  prodigal  son,  all  illustrate  the  direct  and 
explicit  declarations  of  his  immediate  ambassadors,  that 
there  are  none  excluded  who  do  not  exclude  themselves. 
1  Tim.  i.  12—16;  Rom.  x.  11,  12,  13.  The  ground  of 
acceptance  is  the  one  propitiation  of  Christ ;  and,  in  order 
to  an  actual  interest  in  that  propitiation,  no  previous  work, 
no  preparatory  process,  is  necessary.  All  are  called,  with- 
out delay,  to  believe  the  testimony  of  God  concerning  his 
Son ;  and,  in  believing  it,  the  blessings  of  redemption  are 

received.     This  is  language  which  we  understand.     We 
12 


134  THE  PRACTICAL  INFLUENCE 

know  what  it  is  to  receive  a  testimony  in  other  cases,  and 
that  the  effect  produced  by  it  always  corresponds  with  its 
nature ;  there  can  therefore  be  nothing  incomprehensible  in 
the  mode  of  receiving  the  testimony  of  Heaven. 

I  shall  now  direct  your  attention  to  another  class  of 
characters.  There  arc  some  that,  upon  the  whole,  rest  for 
acceptance  on  the  work  of  Christ ;  but  who,  through  indis- 
tinct and  confined  views  of  the  Gospel,  are  yet  very  much 
perplexed.  Owing  to  this,  they  also  suffer  considerable  dis- 
tress of  spirit,  and,  in  some  measure  too,  give  an  unlovely 
and  injurious  representation  of  religion.  It  is  matter  of 
deep  regret  when  any,  of  whom  we  have  reason  to  hope 
well,  discover  jealousy  of  more  scriptural  statements  of  the 
truth.  It  is  painful  to  sec  them  associating  with  such  state- 
ments an  encouragement  to  laxness  in  obedience,  and  mis- 
taking them  for  doctrines  of  another  description.  Some- 
times they  are  injured  by  an  improper  manner  of  stating 
the  truth,  into  which  mistaken  and  injudicious  friends  have 
occasionally  fallen.  At  other  times  they  are  stumbled  by 
the  sinful  spirit  of  some  professed  adherents  to  such  views 
of  the  Gospel,  who,  while  they  have  the  word  of  God  in 
their  mouth,  are  strangers,  at  least  in  a  great  measure,  to 
its  sanctifying  influence.  It  were  well  for  such  to  consider, 
that  stumbling  blocks,  of  a  similar  nature,  occur  among 
those  who,  in  words,  arc  one  with  themselves.  They  do 
not  deem  this  fact  an  objection  against  the  truth  of  the 
Gospel,  when  urged  by  an  enemy  of  revelation;  and 
neither  ought  objections,  from  similar  facts,  to  be  held  valid 
in  the  other  case.  Such  is  the  corruption  of  the  human 
heart,  that  the  most  sacred  truths  are  fequently  abused. 
They  were  so  when  the  apostles  preached,  and  the  same 
evil  may  be  expected  now  ;  but  still,  where  the  Gospel  is 


OF    THE    TRUTH.  135 

really  received,  it  will  be  "  the  power  of  God  to  salvation." 
It  doubtless  becomes  Christians  to  examine  the  Scriptures 
with  care,  to  bring  every  thing  to  this  test,  and  to  abide  by 
the  principle,  that,  as  the  Spirit  of  God  sanctifies  the  soul 
by  the  truth,  so,  the  more  fully  its  true  glory  is  known,  the 
greater  will  be  its  influence.  Did  such  but  see  the  truth 
clearly ;  did  they  cordially  embrace  it  in  its  native  sim- 
plicity, and  cast  themselves  wholly  on  the  grace  and  work 
of  the  Saviour,  their  disquietude  would  cease.  When  the 
mind  thus  reposes  on  him,  he  is  found  to  be  a  "  refuge 
from  the  storm,  and  a  covert  from  the  tempest ;  as  rivers 
of  water  in  a  dry  place,  and  as  the  shadow  of  a  great  rock 
in  a  weary  land."  Then  is  the  suitableness  of  the  Gospel 
felt,  and  then  do  we  experience  how  ample  and  free  is  the 
remedy  which  it  provides.  From  slavish  dread  we  pass 
into  a  state  of  peace,  of  confidence,  and  of  hope — God  is 
contemplated  as  an  affectionate  Father — the  love  of  Christ 
is  seen,  and  its  constraining  power  is  felt — the  law  of 
Heaven,  the  sum  of  which  is  love,  is  written  upon  the 
heart — the  soul  is  freed  from  the  influence  of  this  world, 
and  is,  in  a  measure,  moulded  into  conformity  to  the  will 
of  its  Lord.     Rom.  viii.  15  ;  2  Cor.  v.  14  ;  Gal.  vi.  14. 

In  the  same  way  in  which  the  mind  is  at  first  changed, 
must  its  progressive  sanctification  be  promoted.  As  in  vain 
we  struggle  against  the  evils  of  our  heart  while  keeping 
aloof  from  the  Saviour,  so,  after  we  have  come  to  Christ, 
we  must  continue  to  live  by  faith  in  him;  for  otherwise 
there  will  be  a  poverty  of  motives,  and  our  progress  will 
be  stopped.  When  we  find,  in  consequence  of  this,  our 
exertions  fail,  we  are  apt  to  be  discouraged.  But  surely 
it  is  not  difficult  to  see  the  cause  of  our  failure.  If  aware 
of  the  claims  of  the  divine  law,  we  must  be  convinced  that 


136  THE  PRACTICAL  INFLUENCE 

it  is  not  the  mere  knowledge  of  duty — the  mere  dread  of 
evil  consequences — the  vague  hope  of  happiness — or  the 
strength  of  our  vows  and  resolutions — but  more  liberal 
and  powerful  principles,  that  can  give  us  the  victory  over 
sin.     Luke  i.  74  ;  2  Cor.  vii.  1 ;  1  John  iv.  19. 

Painful  means  arc  often  necessary  to  cure  us  of  the 
strange  propensity  we  feel  to  depart  from  the  faith  of  the 
Gospel,  even  after  we  have  been  "  taught  of  God."     The 
great  remedy  consists  in  keeping  up  the  devout  and  steady 
contemplation  of  the  Saviour.     It  is  his  cross  that  enables 
us  to  vanquish  the  world.     There  we  have  the  confirma- 
tion of  the  fact,  that  we  are  by  nature  children  of  wrath, 
and  can  only  be  saved  through  his  precious  blood.     There 
we  are  taught  that  we  are  but  pilgrims  and  strangers — that 
tribulation  wull  assuredly  mark  our  course  below — but  that 
fellowship  with  Christ  in  his  suftcrings  will  be  followed  by 
fellowship  with  him  in  his  glory.     To  a  mind  fixed  with 
intenseness  and  devotion  on  the  cross  and  sufferings  of  the 
Redeemer,  earthly  things  will  be  stripped  of  their  attrac- 
tions.    By  this  means  "the  world  is  crucified  to  us,  and 
we  unto  the  world."     From  the  cross  we  turn  to  the  crown, 
and  the  glories  displayed  on  Calvary  are  connected  with 
the  bright  glories  of  Mount  Sion.     It  is  here  that  a  pure 
and  spiritual  taste  is  inspired  and  maintained.     Here  the 
false  and  bewildering  glare  of  all  earthly  things  is  dis- 
tinctly laid  open.     No  longer  do  they  intoxicate  us  with 
delusive  joys,  or   fascinate  us  with  their  boasted  glories. 
The  heart  is  attracted  to  heaven,  where  the  Saviour  dwells. 
We  feel  the  power  of  his  resurrection  in  the  confirmation 
of  our  faith  and  our  liope  ;  in  its  imparting  to  us  a  heavenly 
temper ;  in  its  supporting,  animating,  and  purifying  us  un- 
der all  our  trials. 


OF  THE  TRUTH.  1S7 

In  contemplating  Christ,  we  fix  on  a  pattern  of  perfec- 
tion ;  for  in  him  we  see  how  the  Almighty  himself  would 
live;  nay,  which  is  more,  how  he  actually  did  live  among 
men.  We  cannot  equal  his  comprehensive  views  of  all 
connected  with  this  and  the  invisible  world ;  but  we  see  his 
estimate  of  both ;  and,  in  proportion  to  our  faith  in  him, 
and  our  attachment  to  him,  are  we  moulded  in  conformity 
to  his  word  and  character.  Our  wisdom  lies  in  entering 
into  all  his  views  on  every  subject ;  so  as  to  esteem  and 
despise,  to  love  and  to  hate,  to  pursue  and  to  shun,  in  every 
case,  precisely  as  he  did.  Every  principle  of  generosity 
and  of  piety  ought  to  influence  us  to  follow  him,  and  to 
take  up  his  cross  ;  submitting  with  cheerfulness,  when  ne- 
cessary, to  the  loss  of  all  that  is  dear  to  us.  As  we  are 
saved  by  free  and  everlasting  love,  we  must  blush  at  the 
thought  of  our  rebellion  against  such  goodness,  and  feel 
ourselves  drawn  to  walk  humbly  with  our  God.  Did  Jesus 
live  a  life  of  pain  and  sorrow,  of  affliction  and  toil,  and  can 
we  decline  to  follow  him?  Can  we  deem  it  too  much  that 
the  servant  should  be  as  the  lord? — Far  be  it.  Let  our  all 
be  given  up  to  him  who  gave  even  himself  for  us.  Never 
let  us  indulge  the  unworthy  thought,  that  too  much  can  be 
resigned  for  him  who  for  us  veiled  his  glory,  and  gave  his 
life  for  our  redemption.  Small,  indeed,  must  be  our  great- 
est returns  of  gratitude,  when  compared  with  the  benefits 
and  with  the  sacrifices  he  made  to  procure  them.  Say, 
then,  is  there  not  every  thing  in  him  to  engage  the  heart, 
and  to  fill  it  with  all  that  can  purify  and  satisfy  it? 

Allow  me,   my  dear  friend,  in  connection  with  this,  to 

make  a  few  remarks  on  the  importance  of  vigilance  and 

circumspection.     Since  the  life  of  a  Christian  lies  in  the 

Divine  favor,  and  in  the  fellowship  with  Heaven,  surely 
12* 


138  THE  PRACTICAL  INFLUENCE 

every  one  who  feels  this  must  value  the  blessing,  and  will 
be  afraid  of  whatsoever  has  a  tendency  to  deprive  him  of 
it.  This  fear  is  quite  different  from  distrust  of  the  good- 
ness or  the  promise  of  God.  Ephes.  vi.  10 — 20;  2  Pet.  i. 
4 — 11.  His  goodness  appears,  not  in  giving  us  happiness 
independently  of  holiness,  but  by  connecting  it  with  fellow- 
ship with  himself.  Indeed,  in  no  other  way,  with  rever- 
ence be  it  said,  can  he  bless  us  with  true  enjoyment.  The 
fear  I  speak  of  must  be  associated  with  love ;  for,  in  pro- 
portion as  we  love  God,  we  must  dread  his  frown,  and,  of 
course,  avoid  whatever  would  displease  him.  It  is  also 
connected  with  the  enjoyment  of  happiness  in  spiritual 
things ;  for,  the  more  happy  we  are  in  holy  pursuits,  the 
more  shall  we  be  afraid  of  whatever  would  produce  car- 
nality of  mind.  It  springs  from  a  deep  conviction  of  our 
own  weakness  and  depravity.  Experience  deepens  this 
conviction ;  for  often  have  we  found  ourselves  broken  down 
at  what  we  deemed  our  strongest  point.  The  feeblest  and 
most  trifling  temptations  have  foiled  us.  Frequently  do  we 
find  that,  from  a  state  of  comparative  activity  and  enjoy- 
ment in  the  service  of  God,  we  imperceptibly  sink  into  a 
state  of  coldness  and  sloth.  Here  the  recorded  failures  of 
the  ancient  worthies  are  highly  instructive. 

Such  views  of  our  danger  will  induce  us  to  trust  in  the 
Saviour,  to  lay  firm  hold  of  his  promises,  and  to  hold  fast 
the  truth  as  our  only  hope ;  and  thus  shall  we  be  saved  from 
the  fear  which  hath  torment,  and  be  enabled  to  endure  un- 
to the  end.  Of  distrustful  fear  we  have  an  awful  exam- 
ple in  the  Israelites,  who,  through  unbelief,  fell  short  of 
the  promised  inheritance.  Ilcb.  iii.  and  iv.  We  fall  into 
the  same  error,  when  we  refuse  to  take  refuge  in  the  favor 
of  God,  and  in  his  faithful  promise — when  we  are  afraid  to 


OP  THE  TRUTH.  139 

place  unsuspecting  confidence  in  the  sacrifice  of  Christ — 
and  when  we  so  fear,  that  we  shall  not  obtain  the  victory 
over  sin,  as  to  sink  into  despondency  and  consequent  inac- 
tivity. In  this  case  we  must  be  deeply  sinning  against 
God ;  and,  to  our  own  incalculable  injurj^,  rejecting  the 
merciful  invitations  of  the  Saviour.  Such  a  state  of  mind 
will  lead,  either  to  a  course  of  self-righteous  labor  to  make 
our  peace  with  God,  or  to  abandon,  in  despair,  all  concern 
about  salvation.  From  this  state  of  wretchedness  the  Re- 
deemer came  to  deliver  us.  He  imparts  to  us  a  filial  spirit, 
and  under  its  influence,  we  are  enabled  to  "cleanse  our- 
selves from  all  kinds  of  iniquity,  and  to  perfect  holiness  in 
the  fear  of  God."  2  Cor.  vii.  1. 

It  is  an  error  to  suppose  that  self-righteousness  is  the 
only  evil  of  which  we  are  in  danger ;  for  depravity  ope- 
rates in  a  vast  variety  of  ways.  From  sin  of  every  kind 
the  Lord  delivers  us  by  putting  his  fear  in  our  hearts.  We 
greatly  need  this ;  for,  the  moment  we  get  self-confident, 
and  our  exertions  languish,  we  naturally  and  rapidly  de- 
cline into  an  earthly  spirit.  Constant  watchfiilness,  and  a 
perpetual  effort  against  sin,  must  be  kept  up.  The  world 
is  around  us  and  within  us,  and,  to  resist  it,  requires  an 
incessant  conflict ;  for  the  suspension  of  the  struggle,  even 
one  day,  will  add  vigor  to  our  enemy,  and  weaken  our 
strength.  The  recollection  of  our  sinfulness,  and  liability 
to  be  influenced  by  objects  of  sense  together  with  our  fee- 
ble principles  of  resistance,  ought  to  convince  us  that  we 
have  no  safety  but  in  wakeful  vigilance  and  constant  exer- 
tion. Hence,  we  ought  to  confide  in  God,  who  alone  is 
able  to  preserve  us  in  all  dangers.  Confidence  in  him 
ought  ever  to  be  united  with  the  utmost  diligence  in  the  use 
of  the  means  of  sanctification,  and  with  the  consideration 


140  THE  PRACTICAL  INFLUENCE 

of  every  motive  that  can  influence  the  heart.  The  Sa- 
viour tells  us  to  be  of  good  cheer,  for  he  hath  overcome 
the  world.  He  is  our  shepherd,  and  never  shall  we  want. 
He  never  slumbers  nor  sleeps.  Like  the  shepherds  of 
Judea,  he  exercises  a  nightly,  as  well  as  a  daily  vigi- 
lance over  his  flock.  In  him,  then,  let  us  put  our  trust,  and 
never  let  self-confidence  for  one  moment  prevail.  Thus 
did  David  sinij  of  his  love  and  of  his  care  ;  when  blcndini^, 
with  pious  feelings  of  gratitude  to  the  Redeemer,  the  fond 
recollections  of  his  youth,  he  gave  vent,  in  the  23d  Psalm, 
to  the  delightful  emotions  of  his  heart. 

Forget  not  that  the  Spirit  of  God  is  promised  to  all  who 
ask  him,  and  that,  through  him,  the  Saviour  strengthens  us 
for  all  things.  In  the  day  of  trial  and  of  conflict,  when  you 
feel  afllictions  and  evils,  recollect  that  you  have  a  High 
priest,  of  the  most  kind  and  compassionate  character.  You 
are  not  left  alone,  so  that  a  sense  of  weakness  need  not  dis- 
courage you.  He  who  hath  called  his  people  by  his  grace 
will  bear  with  them,  meekly  and  patiently,  all  the  way. 
Even  Moses  failed  in  this.  Numb.  xi.  15 ;  but  our  high 
priest  and  leader  will  no  more  cast  us  ofl'  than  "  a  nursing 
father"  would  cast  away  a  child  for  its  crying  or  froward- 
ness.  To  raise  still  higher  our  views  of  his  fond  affection, 
it  is  compared  to  the  warmest  attachment  "  of  a  mother." 
Isaiah  xlix.  15,  IG,  and  Ixvi.  14.  He  was  himself  tried, 
and  knows,  from  experience,  what  aid  and  care  we  need. 
Much,  indeed,  there  is  in  us  that  is  fitted  to  provoke  him 
to  cast  us  ofC.  Our  frequent  transgressions — the  coldness 
and  instability  of  our  hearts — the  heavy  aggravations  of 
our  sins — all  tend  to  illustrate  that  long  suffering  which 
bears  with  us  notwithstanding.  There  is  not  a  day  but  we 
sin  against  him  ;  yet  he  freely  forgives,  and  richly  blesses 


OF  THE  TRUTH.  141 

US.  What  a  mercy  to  have  such  an  advocate  with  the 
Father  !  In  looking  afresh  to  his  propitiatory  blood,  that 
same  mercy,  which  at  first  relieved  us,  again  flows  to  us ; 
and,  in  going  to  the  ihrone  of  grace  for  all  blessings,  as 
the  reward  of  his  work,  and  the  fruit  of  his  intercession, 
we  obtain  the  desire  of  our  hearts. 

I  conclude  with  reminding  you,  that  one  great  encour- 
agement in  the  Christian  course  is  the  prospect  of  sharing 
in  the  bliss  and  the  glory  of  the  Saviour.  Was  his  spirit 
cheered  amidst  all  his  distress  by  the  bright  prospect  before 
him,  and  shall  not  the  prize  set  before  us  animate  our 
hearts  ?  A  hope  so  exalted  should  induce  us  to  yield  our- 
selves entirely  to  him,  and  to  purify  ourselves  because  he 
is  pure.  Have  we  already  the  earnest  of  this  blessedness; 
and  shall  we  grieve  the  Holy  Spirit  by  indulging  in  sin, 
and  thus  deprive  ourselves  of  all  true  enjoyment  7  Living 
in  the  daily  and  devout  contemplation  of  the  things  of 
God,  we  shall  enjoy  a  happiness  which  will  cure  us  of  at- 
tachment to  the  momentary  and  delusive  pleasures  of  time, 
and  increase  our  desire  for  the  pure  and  the  unchanging 
joys  of  the  world  of  light.  Let  that  love  and  holiness, 
and  peace  be  sought  which  satisfy  the  redeemed  above ; 
and  even  now  we  shall  progressively  increase  in  that  bliss 
which  shall  be  enjoyed  in  perfection  in  the  temple  of  God. 

I  am,  &c. 


LETTER  VII. 


HINTS    ON    THE    MEANS    AND    HAPPY    EFFECTS    OF 
^  SANCTIFICATION. 


The  Gospel  addresses  men  as  sinners  as  well  as  sufierers — Its  great 
object  is  to  save  from  sin — Is  not  an  exhibition  of  benevolence  only, 
but  of  the  whole  character  of  God — This  essential  to  the  happi- 
ness of  man — Holiness  and  happiness  inseparably  connected — The 
importance  of  the  example  of  believers — The  influence  of  the  ex- 
ample of  Christ — Christian  joy  connected  with  repentance — Con- 
clusion. 

Mt    hear    FKIEXD, 

In  my  last  letter  I  called  your  attention  to  a  general  view 
of  the  practical  influence  of  the  truth,  and  in  this  I  shall 
suggest  to  you  some  additional  hints  on  the  means  and  hap- 
py cflccts  of  sanctification.  We  ought  never  to  forget  that 
we  are,  not  only  sufTcrers,  but  also  criminals.  Wc  need 
not  merely  consolation,  but  deliverance  from  the  power  of 
sin.  This  should  be  seriously  pondered.  There  is  a  way 
of  speaking  and  acting  in  relation  to  the  Gospel,  wliich  con- 
verts it  into  little  more  than  a  proclamation  of  forgiveness, 
and  throws  into  the  shade  its  principal  glory.  It  is,  indeed, 
a  glorious  provision  for  the  happiness  of  man ;  but  this  ob- 
ject it  effects  by  delivering  us  not  merely  from  the  curse  of 
the  law,  but  from  our  spiritual  maladies,  and  conforming 
us,  in  principle  and  deportment,  to  the  pure  and  holy  cha- 
racter of  God.  Christian  comfort  is  frequently  represented 
as  if  it  consisted  wholly  in  the  peace  and  the  enjoyment 
which  flow  from  the  hope  of  escaping  hell,  and  obtaining 
heaven.     Such  comfort  arises  merely  from  the  natural  sat- 


OF  SANCTIFICATION.  143 

isfaction  which  must  be  felt  in  deliverance  from  pain,  as 
such,  and  the  hope  of  some  kind  of  enjoyment  when  obliged 
to  quit  this  world.  But  the  fact  is,  true  religion  is  happi- 
ness in  God.  Holiness  is  itself  happiness,  and  not  merely 
an  accompaniment  of  it.  It  is  as  absurd  to  say,  that  we  can 
be  truly  happy  without  it,  as  to  say  we  can  be  well  with- 
out health,  or  that  we  can  be  saved  without  salvation. 
Christian  sanctity,  in  spirit  and  in  manners,  is  not  merely 
an  evidence  of  salvation ;  it  is  the  very  blessing  itself. 

We  ought  to  remember,  that  the  same  thing  which  ex- 
hibits  the  pardoning  mercy  of  God,  and  delivers  from  the 
fear  of  woe,  is  that  which  purifies  the  heart.     Precious  is 
the  recollection,  that  the  cross  which  is  the  foundation  of 
our  hope,  is  the  means  of  humbling  us ;  and  that  the  same 
truth  which  imparts  to  us  the  joy  of  deliverance,  fills  with 
that  genuine  sorrow  and  heartfelt  contrition  which  lie  at  the 
root  of  all  true  piety.     Faith  in  the  Gospel,  and  holiness  of 
character,  are  not  merely  two  things  lied  together,  so  to 
speak ;  for  the  latter  emanates  from  the  former.     The  seed 
in  the  ground  and  the  plant  above  it  are  not  united  by  a 
mere  external  bond,  but  are  connected  by  nature ;  and  so 
it  is  with  the  seed  of  divine  truth  and  Christian  excellence. 
What  is  our  passage  through  this  life,  but  a  state  of  mo- 
ral and  spiritual  discipline,  by  which  the  God  of  all  grace  is 
training  us  up  for  the  blessedness  of  heaven,  by  the  gradual 
acquisition  of  that  holiness  of  character  which  is  essential 
to  our  happiness  there  ?  The  final  result  of  the  plan  of  mer- 
cy is  strikingly  illustrative  of  its  grand  object.     In  the  ce- 
lestial world  its  work  is  accomplished,  and  there  its  nature 
and  its  issue  are  fully  manifested.     The  heavenly  temple  is 
the  seat  of  perfect  bliss ;  because  there  the  principles,  the 
tastes,  and  the  pursuits  of  the  heart  are  all  pure  and  spirit- 


144  THE  MEANS  AND  HAPPY  EFFECTS 

ual.  There  the  whole  of  the  society  arc  one  in  judgment, 
affection,  and  pursuit,  with  their  God  and  Father,  and  with 
their  elder  brother.  In  their  social  intercourse  there  is,  in 
consequence,  the  utmost  harmony,  and  the  purest  affection. 
There  the  genius  of  the  Gospel  is  clearly  seen — its  spirit  is 
felt;  and  the  most  sacred  and  endearing  union  with  God, 
and  with  one  another,  is  experienced  to  be  its  natural  re- 
sult, in  all  in  whom  it  dwells.  Happiness  is  found  to  be 
proportioned  to  the  degree  in  which  the  mind  is  positively 
conformed  to  Jehovah,  who  is  seen  to  be  the  perfection  of 
beauty,  the  source  and  the  centre  of  all  excellence  and 
blessedness. 

Were  the  redeemed  in  heaven  to  be  told  that,  by  trans- 
gressing the  divine  law,  their  happiness  would  be  increased; 
and  that,  in  being  freed  from  its  yoke,  their  pleasures  would 
be  multiplied ;  they  would  be  struck  with  the  ignorance 
which  could  dictate  the  suggestion — would,  from  the  heart, 
pity  it — and  would  at  once  repel  it,  with  holy  indignation,  as 
impious  in  the  extreme.  With  the  utmost  energy  they  would 
exclaim,  that  sin  was  in  itself  wretchedness,  as  well  as  the 
just  cause  of  the  Divine  indignation.  With  holy  rapture 
they  would  declare  that  obedience  and  devotion  formed  the 
very  element  of  genuine  bliss ;  and  that  conformity  to  the 
will  of  God  was  the  very  spring  of  all  their  exalted  and  un- 
utterable joys.  It  were  in  vain  to  address  to  them  the  lan- 
guage which  has  sometimes  been  virtually  used  on  earth, 
namely,  that  the  love  of  God,  being  the  love  of  one  who  is 
unchangeable,  is,  of  course,  immutable  ;  and  that,  therefore, 
it  does  not  depend  on  otedience,  but  may  be  enjoyed  inde- 
pendently of  it.  In  this  way  have  many  reasoned,  and  so 
abused  and  distorted  the  Gospel  of  peace. 

The  grace  of  God,  however,  is  very  difTerent  from  capri- 


OF  SANCTIFICATION.  145 

cious  fondness.  There  was  nothing,  indeed,  in  us  to  at- 
tract the  divine  complacency ;  but,  on  the  contrary,  every 
thing  fitted  to  excite  the  divine  abhorrence. — Mere  wretch- 
edness called  forth  the  pity  and  the  generous  compassion  of 
God;  and,  influenced  by  pure  commiseration,  he  gave  his 
Son  to  be  a  sin  offering  for  us. — On  him  we  had  no  claim  ; 
he  loved  us,  "  because  he  loved  us ;"  and  in  all  he  was  self- 
moved.  But,  still,  to  say  that  there  was  no  goodness  in  us 
to  excite  the  divine  sympathy,  and  to  say  it  was  altogether 
without  reason,  only  so  it  was,  and  so  it  must  be,  are  very 
different  indeed.  The  grace  of  God  ought  not  to  be  viewed 
as  a  mere  declaration  of  the  divine  goodness,  on  the  ground 
of  which  we  are  warranted  to  say,  "God  has  revealed  his 
love  to  me — I  am  the  special  charge  of  his  providence — 
nothing  can  hurt  me — and,  of  course,  I  may  live  as  I  please, 
for,  do  what  I  may,  all  shall  be  well  with  me  at  last." 
Should  such  a  principle  govern  the  mind  ;  instead  of  being 
conformed  to  the  divine  character,  and  walking  humbly 
with  God,  the  soul  would  be  the  seat  of  all  that  is  proud 
and  rebellious. 

The  divine  glory  and  our  complete  salvation  are  in  the 
plan  of  mercy  inseparably  connected.  We  cannot,  in  a 
proper  sense,  seek  the  latter  more  than  the  former;  for 
what  is  salvation  but  a  participation  of  the  divine  nature  ? 
Heaven  is  not  merely  something  without  us,  it  is  the  union 
of  the  heart  with  God  ;  and  our  happiness  is  not  simply 
received  from  his  hand,  so  to  say ;  it  is  happiness  in  Him, 
being  the  enjoyment  of  Himself. 

It  is  not  a  simple  declaration  of  the  divine  love  that 
changes  and  gladdens  the  heart.     That  which  renovates 
and  blesses  it,  is  the  exhibition  of  the  divine  love,  in  con- 
nection with  all  and  each  of  the  divine  excellencies,  which 
13 


146  THE  MEANS  AND  HAPPY  EFFECTS 

is  given  in  the  Gospel. — In  the  plan  of  redemption  through 
Christ,  there  is  a  manifestation  of  the  divine  character, 
which  exalts  the  whole  of  the  divine  perfections,  so  as  to 
produce  in  our  minds  the  most  full  and  delightful  compla- 
cency in  the  united  glories  of  Jehovah.  His  love  appears 
in  the  most  dignified  form,  infinitely  removed  from  every 
thing  like  weakness,  and  associated  with  all  that  is  venera- 
ble. Here  purity,  as  well  as  love;  justice  as  well  as  mercy; 
holiness,  as  well  as  grace ;  and  truth,  as  well  as  good- 
ness, are  displayed  in  their  unsullied  glory.  This  mani- 
festation of  love  is  quite  different  from  that  vague  view  of 
it  to  which  I  have  just  referred  ;  and  which,  whatever  flash- 
es of  selfish  gladness  and  spurious  gratitude  it  may  call 
forth,  can  never  excite  the  love  of  the  divine  holiness  and 
rectitude,  nor  command  the  high  esteem  and  profound  ven- 
eration of  the  heart.  Never  can  such  a  false  view  of  the 
divine  love  produce  the  union  of  the  utmost  confidence,  and 
the  deepest  humility — of  the  warmest  gratitude,  and  godly 
fear.  There  may  be  a  gleam  of  comfort  enjoyed  from  a 
persuasion  hastily  adopted,  that  sin  is  forgiven,  while  there 
is  no  sense  of  the  glory  of  that  medium  through  which  the 
blessing  is  promised.  In  such  a  case,  the  individual  thinks 
only  of  safety,  and  cares  not  though,  in  order  to  the  bestow- 
ment  of  pardon,  the  divine  law  were  relaxed,  and  the  glory 
of  heaven  dishonored.  To  a  genuine  Christian,  again, 
the  salvation  of  Christ  is  endeared,  because  it  is  obtained 
in  a  way  so  honorable  to  the  character  and  government 
of  God. 

The  mere  declaration  of  the  divine  benevolence,  then, 
cannot  impart  genuine  happiness — there  must,  in  order  to 
this,  be  a  display  of  the  whole  character  of  God.  His  grace 
is  not  to  be  viewed  as  an  end  to  which  every  thing  else  La 


OF  SANCTIFICATION.  147 

to  be  made  subservient ;  but,  on  the  contrary,  as  a  means 
to  an  end.  It  must  be  viewed  as  it  is  united  in  the  Gospel, 
with  all  of  the  divine  excellencies  ;  and  as  united  with  them 
for  the  very  purpose  of  bringing  the  soul  back  to  God,  and 
producing  in  us  corresponding  principles.  When  this  stu- 
pendous manifestation  of  the  divine  glories  is  perceived  and 
felt,  our  spirits  come  to  be  in  union  with  the  will  of  God — 
our  souls  re-echo  the  languao-e  of  his  heart — and  we  sound 
the  praises  of  his  matchless  excellencies.  We  thus  know, 
from  experience,  that  his  service  is  perfect  freedom ;  and 
that  he  is  the  happiest  and  most  honored  worshipper  who  is 
most  like  to  the  God  of  salvation.  Sin  comes  to  be  associ- 
ated in  our  minds  with  the  murder  of  the  Son  of  God — with 
the  compassion  of  him  who  did  not  spare  him — and  with 
the  love  of  Christ  which  passeth  knowledge.  We  are  led 
to  seek,  not  an  undefined  happiness,  but  blessedness,  result- 
ing from  the  exercise  of  those  hallowed  principles  which 
adorned  the  character  of  our  best  and  tried  benefactor.  We 
already  find  it  to  be  our  highest  bliss  below  to  enjoy  a  fore- 
taste of  this  exalted  joy.  In  proportion  as  we  participate 
in  the  feelings  and  the  exercises  of  the  man  of  sorrows,  do 
we  grow  in  meetness  for  the  company  of  those  pure  and 
exalted  spirits  who  encircle  the  divine  throne.  Even  now 
we  are  citizens  of  the  heavenly  city ;  we  are  members  of 
the  great  family  named  of  the  God  and  Father  of  Christ, 
and  have  an  interest  in  all  their  enjoyments.  The  Gospel 
hath  drawn  aside  the  veil  which  covers  the  world  of  glory, 
and  calls  upon  us,  as  characters  whose  citizenship  is  in 
heaven,  to  unite  with  the  heavenly  angels,  the  ancient  wor- 
thies, and  with  all  the  company  of  heaven,  in  praising  Him 
who  sitteth  upon  the  throne,  and  in  adoring  the  Lamb. 
Is  this,  indeed,  our  high  privilege;  and  shall  we  be  indif- 


148  THE  3IEANS  AND  HAPPY  EFFECTS     . 

ferent  to  such  bliss,  and  to  the  pleasures, — the  unspeakable 
pleasures — connected  with  access  into  the  holiest  of  all? 
In  the  first  instance,  there  must  be  much  of  a  sense  of  deliv- 
erance and  safety  in  our  happiness,  and  in  the  spring  of  our 
love ;  for  the  happiness  and  the  love  of  ci;eatures  in  our 
guilty  circumstances,  must  originate  in  a  sense  of  the  divine 
goodness.  But  if  genuine,  our  love  to  God  for  his  good- 
ness, and  our  joy  in  the  sense  of  security,  will  produce  love 
to  him  on  account  of  the  glory  of  his  character,  as  dis- 
played in  the  Gospel,  and  delight  in  himself  as  the  spring 
of  our  happiness.  The  blessings  of  his  grace  lead  us  to 
their  source,  and  we  prize  the  giver  more  than  his  gifts,  for 
the  latter  come  to  be  valued  chiefly  as  tokens  of  the  love  of 
him  who  is  the  supreme  object  of  our  delight. 

It  is  in  this  way  that  the  love  of  God  is  revealed  in  the 
happiness  of  men.  It  is  thus  that  we,  who  at  first  were 
but  the  objects  of  pity  and  compassion,  come,  by  a  renova- 
tion of  mind,  to  be  the  objects  of  complacency.  When 
first  we  found  mercy,  we  admired  the  free  and  tender  com- 
j)assion  of  God, — the  generous  and  disinterested  love  of 
the  Redeemer  ;  and,  while  we  adored  the  divine  goodness, 
it  was  the  grief  of  our  hearts  that  he  who  had  thus  pitied 
and  compassionately  relieved  us,  could  not  view  us  with 
complacency,  as  characters  amiable  in  his  sight.  The  de- 
sire of  our  hearts  was,  to  resemble  him  who  loved  us,  and 
gave  himself  for  us.  Gratitude  excited  this  desire— admi- 
ration and  esteem  excited  it.  The  question  was  put,  "  How 
shall  I  express  the  feelings  of  my  heart  for  mercies  so 
great,  and  still  flowing  towards  me?"  In  reply,  we  were 
directed  to  the  precepts  of  the  Saviour :  These  enjoin  no- 
thing but  what  he  himself  exemplified.  Obedience  to  them 
is  the  same  as  conformity  to  his  character.     The  grateful 


OF    SANCTIFICATION.  149 

and  holy  desires  of  the  heart  are  thus  met  and  satisfied. 
In  proportion  as  these  sacred  principles  are  cherished,  is 
the  service  of  Christ  found  to  be  its  own  reward.  The 
mind  is  not  satisfied  with  the  forgiveness  of  sin  and  the 
hope  of  heaven,  but  it  pants  afi:er  bliss,  in  conformity  to 
the  will  and  character  of  the  Saviour :  Indeed,  no  mind 
that  is  not  fixed  on  spiritual  things  as  its  nourishment  can 
be  happy.  How  delightfully  does  David,  in  the  119th 
Psalm,  sing  of  his  blessedness  in  studying  and  keeping  the 
law  of  his  God.  In  his  eyes,  not  all  the  boasted  wealth 
and  grandeur  of  the  world  was  once  to  be  compared  with 
this.  Never  let  the  sophistry  of  a  foolish  heart  and  a  vain 
world,  beguile  us  out  of  this  happiness.  Let  every  faculty 
be  roused  into  exertion  ;  and  let  our  desire  and  our  aim  be, 
that  every  revolving  day  of  this  fleeting  scene  may  exhibit 
our  growing  conformity  to  the  will  of  our  Lord.  Let  his 
transforming  character  engage  our  hearts  ;  and,  in  each 
successive  period  here,  let  it  inscribe  on  us  a  new  feature 
of  the  heavenly  worshippers,  who  see  his  glory,  and  are 
assimilated  to  him.  It  is  thus  that  we  shall  attain  the  great 
object  of  our  ambition,  which  is  full  conformity  to  the  Re- 
deemer ;  and  that  we  shall  attract  the  full  complacency  of 
his  heart. 

Delight  in  being  the  objects  of  his  approbation  and  com- 
placency is  far  from  being  a  self-righteous  satisfaction  :  It 
is  the  delight  of  one  who,  having  had  much  forgiven,  loves 
much :  It  is  the  happiness  of  a  heart  anxious  to  express 
gratitude  and  esteem,  and  transported  in  having  had  an  op- 
portunity of  giving  vent  to  its  emotions,  in  ways  which  meet 
the  wishes  and  the  taste  of  the  much  loved  and  respected 
benefactor :     It  is  the  bliss  of  a  mind,  fired  by  love  for 

excellence,  and  happy  in  being  in  some  measure  assimilated 
13* 


150  THE  MEANS  AND  HAPPY  EFFECTS 

to  its  glory  :  It  is  the  transport  of  one  who,  while  he  rests 
his  all  for  eternity  on  the  cross  of  Christ,  listens  to  the 
precious  promise  of  the  everlasting  covenant,  "  I  will  put 
my  laws  in  their  minds,  and  write  them  in  their  hearts ;" 
and  trusts  not  in  his  own  strength,  but  in  the  grace  of  God. 
Such  a  character  sees  and  rejoices  that  the  great  design  of 
God,  in  redeeming  the  guilty  from  the  curse,  is  to  conform 
them  to  liimself ;  and  so  to  bless  them  with  that  exalted 
and  hallowed  enjoyment  which  results  from  fellowship 
with  him. 

The  justification  of  Abraham  was  an  instance  of  free 
mercy,  and  of  pure  compassion  ;  but  his  blessedness  ad- 
vanced as  he  became  "  the  friend  of  God  :"  It  was  in  that 
likeness  to  God — that  union  of  heart  with  him — that  sweet 
fellowship  with  him — that  entire  confidence  in  him,  which 
so  eminently  distinguished  him — and  in  that  complacency 
and  delightful  apj)robation  with  which  Jehovah  himself  re- 
garded him,  that  his  blessedness  was  completed.  The  di- 
vine love  to  Christians  is  still,  in  the  first  instance,  pure 
compassion  ;  but  the  great  object  of  the  divine  pity  is,  that 
they  may  be  brought  to  happiness  in  the  enjoyment  of  holy 
fellowship  with  God.  The  stupendous  display  of  the  di- 
vine perfections  in  the  cross  of  Christ  has  all  the  force  of  a 
pattern  to  guide,  and  a  motive  to  inspire.  With  this  in  our 
eye,  obedience  becomes  easy.  We  do  not  dread  merely 
the  consequences  of  sin  ;  we  hate  it,  and  revolt  from  it,  as 
combining  all  that  is  base — all  that  is  opposed  to  worth — 
and  all  that  is  incompatible  with  the  feelings  of  gratitude 
and  aficction.  This  raises  us  above  the  fear  of  man  ;  en- 
dears to  us  the  love  of  the  Saviour ;  cherishes  the  love  of 
him  in  the  heart ;  and  assimilates  us  to  the  glorious  charac- 
er  of  God.     When  illuminated  by  the  brightness  of  this 


OF    SANCTIFICATION.  151 

glory,  a  spiritual  taste  is  acquired — divine  things  are  re- 
lished— they  are  experienced  to  be  in  themselves  truly 
good  and  satisfying :  they  are  felt  to  be  the  source  of  de- 
lightful rest ;  and  all  of  them  being  traced  to  God,  fellow- 
ship with  him  is  ardently  sought,  and  carefully  kept  up. 

The  revelation  of  the  divine  glory  is  the  medicine,  the 
virtue  of  which  is  made  manifest,  in  its  conquest  of  the 
corrupt  inclinations  of  the  heart ;  in  its  curing  the  disorders 
in  the  affections  ;  subduing  the  hostility  of  the  mind  to  God; 
and  bringing  our  whole  nature  into  subjection  to  his  will. 
When  this  influence  predominates  (alas  !  that  it  so  little 
does  so,)  it  attracts  the  heart  of  the  sinner  to  the  Saviour — 
it  charms  his  soul — it  wins  his  affections — and  becomes  a 
bond  of  union  the  most  endearing,  and  the  most  firm.  The 
mind  becomes  assimilated  to  its  Lord,  who  fills  every  heart 
in  which  he  dwells,  with  the  very  spirit  and  disposition  of 
heaven.  This  work,  indeed,  is  very  imperfect  here ;  but 
it  .will  be  perfected  hereafler.  Even  now,  it  is  proportioned 
to  the  measure  of  our  faith. 

We  accordingly  see  a  very  high  degree  of  it  in  the  an- 
cient worthies,  and  in  the  primitive  Christians.  Time  would 
fail,  were  I  to  attempt  to  point  to  you  the  many  passages 
of  Scripture,  in  which  we  are  furnished  with  examples  of 
the  power  of  the  Gospel.  Now,  the  divine  word  is  the 
same  to  us  that  it  was  to  those  who,  through  faith  and 
patience,  are  inheriting  the  promises.  We  have  the  same 
Saviour ;  his  love  is  as  warm  now  as  when  he  suffered  on 
the  tree ;  his  promises  are  immutable ;  his  grace  cannot 
fail ;  and  his  mercy  endureth  for  ever.  We  have  the  same 
free  access  to  the  throne  of  grace  that  was  granted  to  them  ; 
and  we  are  assured,  that  whatsoever  we  ask  in  the  name 
of  Christ  we  shall  receive. 


152  THE    MEANS  AND  HAPPY  EFFECTS 

With  these  privileges  before  us,  let  us,  my  dear  friend, 
think  of  the  multitudes  already  before  the  throne,  who  have 
been  brought  "out  of  great  tribulation,  and  have  washed 
their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb."  Let  us  contemplate  the  faith  and  patience  of  the 
approved  servants  of  God,  of  whom  a  great  cloud  is  ex- 
hibited to  us  in  Scripture.  This  is  not  inconsistent  with 
the  constant  contemplation  of  the  Saviour,  for  the  Scrip- 
tures  have  united  the  consideration  of  his  character  with 
that  of  his  people.  Their  example  will  serve  to  encourage 
us  to  form  our  character  on  his ;  for  their  success  mani- 
fests the  practicability  of  a  considerable  degree  of  likeness 
to  it,  and  is  fitted  to  exite  us  to  emulate  those  who  derived 
all  their  excellence  from  that  very  grace  which  is  freely  ex- 
hibited to  ourselves.  There  are  but  few  that  attain  the 
height  at  which  they  aim,  and  hence  men,  in  every  case, 
ouficht  to  take  a  high  standard.  It  will  be  well  for  us  to 
study  the  characters  of  those  who  have  been  most  distin- 
guished lights  in  the  Church  of  Christ.  Let  us  also  study 
the  excellencies  of  the  most  eminent  of  our  departed  Chris- 
tian friends,  and  the  most  consistent  living  characters. 
There  are  numbers  who,  though  upon  the  whole  truly  re- 
ligious, can  hardly  be  taken  as  examples  :  There  are  others 
who  seem  as  if  they  lived  on  the  borders  of  the  two  king- 
doms— the  kingdom  of  Christ,  and  that  of  Satan.  They 
seek  to  unite  the  service  of  God  with  that  of  Mammon — 
an  attempt  at  once  vain  and  criminal.  There  are  not  a 
few  of  sweet  dispositions,  amiable  tempers,  and  benevolent 
deportment,  who  arc  strangers  to  the  power  of  religion. 
Its  forms  they  observe ;  they  are  willing  to  converse  on  it ; 
they  do  so  with  a  degree  of  seriousness,  and  cannot  be  said 
to  liavQ  violent  prejudices  against  it ;  while  yet  they  have 


OF    SANCTIFICATION.  153 

not  in  truth,  been  imbued  with  its  spirit.  Such  we  ought 
to  treat  with  the  greatest  kindness  and  affection,  manifest- 
ing towards  them  the  meekness  and  gentleness  of  Christ. 
They  are  not,  however,  patterns  for  our  imitation.  In  cer- 
tain respects,  indeed,  they  may, — for  not  seldom  do  such 
act  a  part  which  may  put  some  who  are  genuine  Christians, 
but  possessed  of  what  is  termed  a  bad  natural  temper,  very 
much  to  the  blush.  Besides,  whatever  in  any  person  is  in 
itself  good  and  praise-worthy,  ought  to  be  imitated.  Phil, 
iv.  8.  But  I  speak  of  the  duty  of  taking  for  our  pattern, 
those  who  are,  or  were,  the  most  distinguished  for  excel- 
lence— the  brightest  examples  of  piety — persons  by  whom 
we  may  be  elevated  to  a  more  devotional  spirit — a  more 
heavenly  state  of  mind — and  a  more  holy  conversation. 
We  stand  in  need  of  every  excitement  which  can  be  had 
in  the  stimulating  influence  of  fervent  piety,  and  active  ex- 
ertion— in  the  instructive  and  edifying  example  of  a  spirit- 
ual mind — and  in  the  consoling  and  animating  display  of 
patient  and  happy  suffering.  Such  characters  shed  a  light 
on  our  path  to  glory. 

[t  is  our  happiness  to  have  many  such  set  before  us  in 
Scripture ;  and  in  following  them  we  cannot  be  misled,  be- 
cause their  character  stands  approved  of  Heaven.  But  in 
as  far  as  others  now  resemble  them,  and  in  as  far  as  our 
departed  friends  and  relatives  were  like  to  them,  we  are 
called  to  imitate  them  also.  The  emulations  to  be  culti- 
vated among  Christians  are  altogether  different  from  the 
unlovely  rivalries  which  obtain  in  the  world.  It  is  for  us 
to  aim  at  being  like  in  real  excellence  to  those  who  have 
finished  their  course,  and  to  strive  who  shall  be  most  like 
those  whose  characters  now  most  exemplify  the  character 
of  Christ.     The  men  of  the  world  dwell  upon  great  earthly 


154         THE  MEANS  AND  HAPPY  EFFECTS 

characters,  to  resemble  whom  they  propose  as  their  highest 
ambition.  Christians  ought  to  learn  from  this,  and  so  hal- 
low the  principles  which  others  abuse  or  carry  not  to  their 
proper  objects.  If  the  irreligious  avail  themselves  of  the 
numbers  who  wage  war  with  God,  to  harden  their  hearts 
and  stifle  the  voice  of  conscience  ;  shall  not  we  be  animated 
by  the  example  of  the  many  who  have  been  the  warm  and 
the  devoted  servants  of  the  Saviour?  Let  their  zeal  and 
their  activity  put  us  to  the  blush,  cause  us  to  shake  off  sloth, 
and  with  renewed  ardor  to  follow  the  Redeemer.  When 
we  think  of  the  departed,  shall  we  not  bless  God  on  their 
behalf?  While  we  recollect  their  death,  and  stand  by  their 
graves,  let  us  seek  to  participate  in  their  triumph,  and  to 
unite  in  their  song.  They  served  God  here,  and  now  they 
are  with  him.  They  and  we  are  not  parted  for  ever. 
When  we  bade  them  farewell,  and  they  replied  in  the  same 
accents,  it  was  not  bidding  each  other  an  eternal  adieu — it 
was  in  the  delightful  hope  of  meeting  again  where  no  fare- 
wells are  known — where  the  pang  of  separation  shall  never 
be  felt.  Now,  it  is  by  following  them  "  in  faith  and  in 
patience,"  that  this  hope  is  realized. 

This  spirit  of  imitation  accords  with  the  tenor  of  revela- 
tion; in  which  we  are  taught,  not  by  words  only,  but  in  a 
particular  manner  by  actions  and  events.  There  is  not  a 
temper,  disposition,  or  action,  required  in  Scripture,  that  is 
not  realized  before  us  in  the  history  of  the  saints.  The 
whole  is  seen  in  one  view  in  the  wondrous  character  of 
Christ.  Here  there  is  no  flaw — no  dancer  of  makinsj  a 
failing  for  an  excellence,  or  evil  for  good.  It  is  only  so  far 
as  others  resem])le  him  that  they  are  to  be  imitated.  Such 
is  human  nature,  that  we  need,  and  are  greatly  profited 
by,  the  example  of  fellow  creatures ;  but  the  Saviour  claims 


OF    SANCTIFICATION.  155 

our  special  attention,  and  with  him  all  others  should  be 
compared.  Indeed,  one  great  benefit  derived  from  the  ex- 
ample of  fellow  Christians  arises  from  the  opportunity  and 
means  it  affords  us  of  comparing  the  Saviour  with  them, 
and  so  bringing  him  more  directly  before  us,  and  impress- 
ing his  character  more  upon  our  hearts.  He  is  himself, 
then,  the  great  pattern  of  all  excellence;  and  he  it  is  whom 
we  ought  steadily  and  constantly  to  follow.  To  him  obe- 
dience, at  once  implicit  and  enlightened,  may  be  yielded. 
In  him  we  see  every  excellence,  both  in  doing  and  in  suf- 
fering— every  holy  temper  and  disposition — every  deed  of 
piety  and  benevolence, — all  flowing  from  the  most  sacred 
and  exalted  love  to  God,  and  the  warmest  love  to  man. 
His  mind  ever  rises  above  the  present  scene :  There  is  a 
constant  abstraction  and  elevation  of  soul  marking  the  most 
heavenly  temper  of  heart.  In  a  word,  from  first  to  last — 
throughout  the  whole  of  his  trying  course  of  sorrow  and 
exertion,  and  eminently  at  the  final  consummation  of  his 
woes — he  was  all  that  he  taught. 

This  is  our  model :  To  this  character  it  is  the  wise  and 
gracious  appointment  of  our  Father  that  we  should  be  con- 
formed. It  is  not  mere  freedom  from  flagrant  sin,  nor  even 
a  life  irreproachable  in  the  eyes  of  mankind,  that  consti- 
tutes conformity  to  the  Saviour.  Even  should  this  be  ac- 
companied by  many  amiable  and  beneficial  qualities,  and 
much  that  is  in  itself  good  and  praiseworthy ;  still,  if  we 
have  nothing  more,  we  shall  fall  short  of  exemplifying  the 
character  of  him  in  whom  God  delighteth.  To  be  like  to 
him,  it  behoves  us  to  copy  his  whole  character — to  imbibe 
his  principles  and  views — to  judge  as  he  did  of  God,  of 
the  divine  law,  of  sin  and  holiness,  of  this  world  and  that 
which  is  to  come,  of  the  true  dignity  and  happiness  of  man, 


156  THE  3IEANS  AND  IIAPPY  EFFECTS 

and  of  the  whole  plan  of  redemption :    To  be  like  him  is  to 
feel  that  God  is  in  the  right,  and  that  we  are  in  the  wrong ; 
and  that   had  he  left  us  to  our  desert,  we  had  righteously 
perished  in  our  sins:  It  is  to  imitate  him  in  his  love  to  God, 
his  zeal  for  his  glory,  his  attachment  to  his  cause,  his  rea- 
diness to  do  and  to  suffer  whatever  he  required,  and  to  feel 
with  him  that  the  loss  of  the  divine  favor  is  the  ruin  of 
happiness;    It  is  to  imitate  him  in  his  love  to  his  bitterest 
enemies,  and  in  his   patient   and  meek  resignation  in  the 
midst  of  the  heaviest  pains,  injuries,  and  reproaches :    It  is 
to  copy  his  generous  disregard  of  personal  ease  and  enjoy- 
ment, and  his  constant  kindness  to  others,  even  while  he 
himself  was  in  a  paroxysm  of  distress.     It  is  like  him  to 
be  determined  and  firm  in  adhering  to  truth,  and  persever- 
ing in  the  path  of  duty,  however  great  and  many  the  diffi- 
culties which  we  may  have  to  encounter :    It  appears  in 
humbly  and  gratefully  acquiescing  in  the  plan  of  of  redemp- 
tion through  his  blood  ;  and  in  glorying  in  it  as  an  exhibi- 
tion of  the  divine  character,   which   reflects   the   highest 
honor  on  God,  while  it  provides   for  the  salvation  of  sin- 
ners :     In  a  word,  it  is  like  him  to  be  of  one  mind  with 
God  ;  and  so  to  drink  at  the  fountain-head  of  enjoyment — 
to  participate  in  the  blessedness  of  the  Almighty  himself, 
and   to  have  every  power  of  the  soul  transformed  into  his 
likeness.     Say,  then,  are  not  conformity  to  the  Redeemer 
and  genuine  happiness  inseparably  connected?     Arc  they 
not  in  many  respects  the  very  same  thing? 

I  shall  refer  you,  my  dear  friend,  once  more  to  the  im- 
portant consideration,  that  it  is  not  the  mere  declaration  of 
the  divine  benevolence  that  is  the  cause  of  happiness.  Hap- 
piness is  imparted  not  merely  by  securing  the  sinner  from 
danger,  but  by  renovating  his   mind,  and  imbuing  it  with 


OF  sanctification.  157 

the  sacred  principles  of  the  Saviour's  character.  The  joy 
of  a  Christian  is  not  that  of  a  rebel,  who,  through  the 
weakness,  the  partiality,  or  the  mistaken  affection  of  his 
king,  has  obtained  a  pardon  and  escaped  punishment;  and 
who,  having  got  beyond  the  reach  of  his  prince,  can  in  se- 
curity add,  without  fear,  one  act  of  continued  rebellion  to 
another.  Far  be  it.  It  is  the  happiness  of  a  rebel,  who 
not  only  has  been  freely  pardoned,  but  is  cordially  recon- 
ciled to  his  kind  and  righteous  sovereign ;  who  is  brought 
to  see  the  enormity  of  his  crimes — is  deeply  humbled,  and 
filled  with  heart-felt  contrition  because  of  them  ;  and  who, 
while  he  bitterly  repents  of  his  folly,  and  is  ashamed  of 
his  baseness  and  ingratitude,  possesses  peace  which  pass- 
eth  understanding;  and  so  is  overcome  by  the  wondrous 
and  free  favor  of  his  much  injured  prince.  Such  a  cha- 
racter admires  that  medium  through  which  he  can  confide 
in  his  sovereign  as  a  father,  and  approach  him  with  free- 
dom. Though  forgiven  of  his  king,  he  cannot  forgive 
himself:  His  mind  is  in  union  with  the  will  of  his  Lord ; 
and  his  heart  is  melted  and  subdued  by  that  unmerited  kind- 
ness  and  grace,  which,  in  the  work  of  propitiation,  are 
joined  with  the  most  sacred  regard  to  principle  and  excel- 
lence  :  His  heart  is  anxious  to  be  found  in  the  path  of  duty 
and  obedience,  that  he  may  at  once  express  his  love,  grat- 
itude, and  esteem  ;  and  enjoy  that  happiness  which  he  now 
sees  to  be  inseparably  connected  with  conscientiously  keep- 
ing  his  place  as  a  subject. 

Such  is  the  medicinal  effect  of  that  display  of  the  divine 
character  which  is  made  in  the  Gospel.  For  the  very  pur- 
pose of  thus  curing  our  spiritual  maladies  was  the  love  of 
Heaven  thus  wondrously  manifested.  The  doctrine  of  jus- 
tification by  faith  is  the  moral  means  of  effecting  our  con- 
14  ^ 


158  THE  MEANS  AND  HAPPY  EFFECTS,    ETC. 

formity  to  the  holy  and  spiritual  character  of  God, — or,  in 
other  words,  our  sanctification.  The  man  who  abuses  the 
doctrine  of  divine  grace,  by  making  it  an  encouragement 
to  sin,  is  totally  a  stranger  to  its  true  nature.  What  ho 
calls  the  grace  of  God  is  quite  a  different  thing  from  what 
the  Scriptures  mean  by  it.  But  though  the  truth  be  thus 
perverted  and  abused,  never  let  us  become  suspicious  of  it. 
Still  it  is  the  power  of  God  to  salvation,  because  it  exhibits 
the  only  effectual  motives  to  holiness,  and  the  only  efficient 
means  of  implanting  and  cherishing  all  spiritual  tempers 
and  dispositions.  That  which  it  aims  at,  is  not  the  mere 
exterior  decency  and  correctness  of  deportment  which  is 
often  put  for  the  whole  of  morality,  and  is  the  summit  of 
mere  human  attainments  :  Its  object  is  to  subject  the  whole 
man  to  God,  and  to  assimilate  his  nature  to  the  divine. 

Surely,  when  we  contemplate  the  character  of  the  Friend 
of  sinners — when  we  listen  to  him,  as,  from  his  cross,  he  be- 
seeches us  to  abandon  sin,  as  the  ruin  of  our  happiness — 
when  we  hear  him  entreating  us  to  consider  his  many  and 
complicated  woes,  and  learn  from  them  the  evil  and  the 
tremendous  consequences  of  transgression — when  we  turn 
to  his  glory,  and  see  the  source  of  his  present  blessedness 
— .when  we  hear  the  applauding  voice  of  his  Father,  and 
then  hearken  to  his  gracious  invitations  and  earnest  entrea- 
ties to  come  and  freely  partake  of  the  blessings  of  salvation  ; 
we  must  feel  impelled  by  an  influence,  at  once  sweet  and 
commanding,  to  forsake  all  and  follow  him. 

May  your  mind  ever  be  imbued  with  the  high  and  hal- 
lowed prinriplns  of  the  Saviour,  and  ever  feel  their  elevat- 

'ui'i  and  purifying  influence. 

I  remain,  &:c. 


LETTER  VIII. 

ON  THE  PERSEVERANCE  OF  CHRISTIANS. 

The  perseverance  of  believers,  a  doctrine  of  Scripture — The  abuse 
of  the  doctrine  noticed — The  design,  and  the  proper  use  of  it — 
Unscriptural  views  that  have  been  taken  of  it — Is  illustrated  by 
what  happened  on  Paul's  voyage  to  Rome — The  nature  of  filial 
fear,  a^  connected  v^'ith  it — The  danger  of  presumption — The  use 
of  Scripture  examples  of  declension — The  connection  in  which 
the  doctrine  is  taught  in  Scripture — Perseverance,  not  simply  the 
connection  of  two  distinct  things,  but  a  continuance  in  a  particu- 
lar course — The  necessity  of  connecting  the  means  and  the  end 
exemplified  by  the  Apostels — Conclusion. 


M 


T  DEAR  FRIEND, 


I  SHALL  now,  agreeably  to  your  request,  write  you  some 
remarks  on  the  subject  of  the  final  perseverance  of  Chris- 
tians. This  is  a  doctrine  of  great  importance ;  and  mis- 
takes regarding  it  have  occasioned  no  small  perplexity  to 
many.  Without  further  preamble,  I  beg  your  attention  to 
the  express  promise  of  the  Saviour,  that  such  as  believe  in 
him  shall  never  finally  perish.  "My  sheep,"  says  he, 
"  know  my  voice,  and  I  know  them,  and  they  follow  me : 
and  I  give  unto  them  eternal  life;  and  they  shall  never 
perish,  neither  shall  any  pluck  them  out  of  my  hand." 
Now,  faith  in  Christ,  considered  in  a  general  view,  includes 
faith  in  his  promises,  as  well  as  in  his  sacrifice.  You  will 
perceive  that  this  promise  is  one  of  the  first  importance  ; 
and  that  confidence  in  it,  as  well  as  in  his  atonement,  is  the 
duty  and  the  privilege  of  his  people.  The  Apostle  Paul 
accordingly  comforts  the  Christians  at  Corinth  by  the  con- 
sideration, that  "  God  would  confirm  them  to  the  end,  that 


160  THE  TERSEVERANCE  OF  CHRISTIANS. 

they  might  be  blameless  in  the  day  of  Christ ;"  or,  in  other 
words,  would  preserve  them  in  the  faith  and  obedience  of 
the  truth.  He  expresses  his  confidence  in  the  Philippians, 
on  the  evidence  of  their  patience  and  Christian  diligence, 
as  believers  of  the  Gospel ;  and  his  happiness  that  he,  who, 
of  his  sovereign  love,  and  for  his  own  glory,  "had  begun 
in  them  the  good  work,  would  perfect  it  until  the  day  of 
Jesus  Christ."  Peter  likewise  addresses  Christians  as  chil- 
dren, "  kept  by  the  power  of  God  through  faith  unto  salva- 
tion." These,  and  such  like  passages  of  Scripture,  declare 
that  what  God  has  of  his  free  favor  begun  in  believers, 
he  will  preserve  and  finish:  They  include  a  promise,  that 
he  will  richly  impart  to  them  the  gracious  influence  of  his 
Spirit,  to  subdue  the  evils  of  the  heart,  to  keep  them  from 
fulling,  and  to  secure  their  everlasting  bliss. 

The  intercession  of  Christ,  on  the  night  in  which  he  was 
betrayed,  includes  a  prayer,  that  "  all  who  believe  the  word 
of  the  Apostles"  may  become  partakers  of  that  blessed  union 
in  judgment,  affection,  and  pursuit,  which  subsists  between 
the  Father  and  the  Son — a  prayer  that  his  people  may  be 
kept  in  the  name  of  his  Father,  or  in  the  faith  of  the  divine 
character,  as  revealed  in  the  Gospel, — a  prayer  for  their 
complete  sanctification  through  the  truth, — and  a  prayer 
for  their  final  glorification  in  the  heavenly  temple.  Now, 
his  intercession  is  always  prevalent ;  and,  if  so,  Christians 
must  participate  in  all  for  which  he  prays  in  their  behalf. 
Precious  is  the  privilege  of  such  an  advocate. 

I  am  aware  that  this  doctrine  has  been  abused ;  but  there 
is  a  wide  difference  between  a  doctrine  which  in  itself,  and 
from  its  very  nature,  is  calculated  to  do  harm,  and  one 
which  is  only  the  occasion  of  injury  in  consequence  of  be- 
ing abused  by  the  depraved  principles  of  man.     When  mis- 


THE  PERSEVERANCE  OF  CHRISTIANS.  1  61 

understood,  or  perverted,  it  is  in  fact  made  a  new  doctrine, 
essentially  different  from  what  it  is  in  reality.  You  will 
perceive  that,  in  such  a  case,  it  is  not  the  doctrine  in  its 
true  nature  that  does  harm,  but  as  distorted  and  completely 
changed.  There  is  not  a  doctrine  in  Scripture  which  has 
not  been  more  abused  by  the  hypocrite  or  the  licentious  : 
but  are  we  on  this  to  give  them  up  1  Far  be  it.  Let  us 
rather  study  more  closely  their  native  glory,  and  great  de- 
sign, as  exhibited  in  the  Gospel;  and  hold  them  fast, as  of 
practical  and  salutary  use. 

I  wish  you,  my  dear  friend,  particularly  to  consider  that 
the  doctrine  in  question  is  designed  to  animate  and  encou- 
rage the  heart  to  cleave  to  the  Redeemer ;  to  continue  in 
the  faith  and  hope  of  the  truth,  to  endure  afflictions  and  per- 
secution with  patience,  and  to  wait,  in  the  exercise  of  Chris- 
tian obedience,  for  the  coming  of  our  Lord.  In  our  journey 
heavenward  we  have  to  encounter  many  enemies  and  diffi- 
culties ;  but  we  are  assured  that  our  Lord  will  be  with  us  to 
watch  over,  to  guide,  and  to  defend  us — that  he  will  pro- 
vide for  us  all  that  we  need, — and  that  he  will  secure  our 
admission  to  the  heavenly  temple  at  the  end  of  our  course. 
What  so  animating  to  the  Christian  soldier  as  the  promise 
of  a  final  and  decisive  victory]  Such  a  promise,  you  will 
easily  see,  can  only  be  designed  to  encourage  the  hearts  of 
the  faithful ;  and  what,  then,  can  a  traitor  have  to  do  with 
it  ?  The  persuasion  that  the  aid  of  Heaven  will  be  abun- 
dantly and  seasonably  afforded,  is  well  fitted  to  raise  us 
above  the  fear  of  man,  and  of  all  opposition ;  because  it  leads 
us  to  repose  in  the  power,  the  wisdom,  and  the  goodness 
of  him  who  hath  said,  that  he  will  never  leave  us  nor  for- 
sake us.     The  promises,  threatenings,  and  exhortations  of 

the  word  of  God  are  intended  to  be  powerful  means  of  guard- 
*14 


162  THE  PERSEVERANCE  OF  CHRISTIANS. 

ing  against  apostacy,  and  stimulating  to  that  perseverance 
to  which  they  relate.  We  are  not,  and  cannot  1)C  com- 
pelled to  persevere ;  but,  under  the  influence  of  the  Divine 
Spirit,  the  word  of  God  excites  us  to  continue  to  the  end,  in 
the  hope  of  eternal  life.  In  the  midst  of  all  your  fears,  then, 
look  to  him  who  hath  promised  to  be  with  you ;  and  take 
encouragement  from  the  grace  and  the  faithfulness  of  his 
character.  Be  animated  by  his  word  to  be  diligent  in  obe- 
dience, and  to  meet  with  humble  boldness  the  difficulties  of 
your  course.  Remember  that,  when  the  Israelites  heard 
of  walled  cities  and  of  giants  in  the  land  of  promise,  they  sin- 
ned in  not  looking  simply  to  the  promise  of  their  God,  and 
so  giving  way  to  the  most  distrustful  and  desponding  fears. 
It  was  for  them  to  turn  from  all  the  difficulties  of  which 
they  heard  (even  granting  all  of  them  to  exist)  to  the  con- 
templation of  the  power,  the  truth,  and  the  goodness  of  the 
God  of  Abraham,  who  had  pledged  his  word,  yea  his  oath, 
that  his  seed  should  inherit  Canaan.  Caleb  and  Joshua 
were  men  of  another  spirit :  Their  language  was  expressive 
of  that  confidence  in  God  which  destroys  all  tormenting 
fear  of  opposition,  and  stimulates  to  exertion.  Whatever 
leads  us  to  simplicity  of  reliance  on  the  Saviour,  has  indeed 
been  blessed  to  us.  It  becomes  us  to  learn  from  all  events  ; 
and  to  seek  that  every  thing  may  cause  us  to  cling  with 
greater  earnestness  to  him  who  loved  us,  and  gave  himself 
for  us. 

However  much  you  feel  afraid  in  consequence  of  the  fre- 
quent risings  of  corruption  within,  and  from  aflhctions  and 
temptations  from  without,  ever  commit  yourself  to  the  pow- 
er, the  faithfulness,  and  the  abundant  grace  of  the  Redeem- 
er. Whatever  awe  may  strike  you  as  you  think  of  death, 
judgment  and  eternity  cleave  with  greater  firmness  to  the 


THE  PERSEVERANCE  OF  CHRISTIAXS.  163 

finished  work  of  Christ ;  and  rest  upon  it  your  all.  In  liv- 
ing by  faith  in  his  atonement,  you  will  find  that  the  delight- 
ful persuasion  of  his  ability  and  willingness  to  keep  that 
committed  to  him  against  that  day,  and  the  conviction  that 
your  labor  in  his  work  "  shall  not  be  in  vain,"  instead  of 
leading  you  to  indulge  in  sloth,  will  stimulate  you  to  abound 
in  all  holy  and  self-denying  exertions.  In  contemplating 
the  immutability  of  the  love  of  God,  and  reflecting  on  the 
delightful  fact  that  he  hath  pledged  his  being  and  perfec- 
tions for  our  safety  and  our  bliss,  you  will  find  your  love 
to  him  powerfully  excited,  and  your  heart  bound  by  every 
tie  to  be  his  wholly  and  for  ever.  Never  forget  that  salva- 
tion must  be  traced  to  the  free  grace  of  God,  and  must  be 
carried  on  and  perfected  by  it.  Were  it  either  begun  or 
maintained  by  the  unaided  efforts  of  man,  it  were  indeed  a 
hopeless  and  a  heartless  work.  Despair  in  that  case  were 
certainly  the  natural  effect  of  a  proper  view  of  our  charac- 
ter and  danger.  But  blessed  be  God  that  the  work  is  his 
own.  Would  it  not  be  to  the  dishonor  of  his  name,  were 
he  to  fail  in  the  performance  of  his  promise,  or  in  the  exe- 
cution of  his  plan?  The  salvation  of  his  people  is  an  object 
ever  before  him  :  On  the  accomplishment  of  it  he  is  ever 
intent ;  and  never  can  he  cease  to  carry  it  forward  to  per- 
fection. 

1  have  adverted  to  the  abuse  of  this  doctrine ;  and  shall 
now  beg  your  attention  to  some  very  unscriptural  views 
which  have  been  given  of  it.  Men  have  virtually  been 
taught,  that  such  as  have  at  any  time  had  reason  to  think 
themselves  Christians,  will  continue  to  enjoy  all  the  bless- 
ings of  redemption,  independently  of  their  continuing  in  the 
faith  and  the  obedience  of  the  Gospel.  Hence  numbers  have 
been  led  to  say,  that  they  "  shall  have  peace  though  they 


164  THE  PERSEVERAXCE  OF  CHRISTIANS. 

walk  after  the  imagination  of  their  own  hearts."  Among 
professors  of  religion,  there  lurks  much  of  this  unhallowed 
spirit.  It  proceeds  upon  the  principle,  that  pardon  is  the 
great  thing  in  salvation :  and  that  deliverance  from  hell  is 
the  sum  of  redemption.  Such  sentiments  arc  most  unwar- 
rantable and  dangerous.  Eternal  life  is  never  represented 
in  Scripture  as  merely  a  future  blessing.  It  is  enjoyed  even 
in  the  present  state;  and  in  the  discourses  of  Christ,  the 
promise  of  it  precedes  that  of  a  blessed  resurrection.  "  This 
is,"  says  he,  "the  will  of  him  that  sent  me,  that  everyone 
which  sccth  the  Son  and  bclieveth  on  him,  may  have  ever- 
lasting life  ;  and  I  will  raise  him  up  at  the  last  day."  And 
again,  "Whoso  cateth  my  flesh  and  drinketh  my  blood 
hatli  eternal  life  ;  and  I  will  raise  him  up  at  the  last  day." 
The  great  thing  meant  by  salvation  in  Scripture,  is  deliver- 
ance from  sin  itself,  and  restoration  to  the  image  of  God. 
Instead  of  occupying  but  a  subordinate  place,  this  forms 
the  very  highest  part  of  redemption.  It  is  the  ultimate  end; 
and  the  doctrine  of  justification  by  grace  forms  the  moral 
means  towards  the  attainment  of  this  consumation. 

The  error  1  now  refer  to  is  most  flattering  to  the  human 
mind.  From  a  natural  unwillingness  to  give  up  the  hope 
of  happiness  in  heaven,  men  arc  easily  induced,  even  when 
there  is  nothing  in  thx^ir  present  dispositions  or  deportment 
in  accordance  with  the  will  of  God,  to  look  for  relief  to 
what  they  have  formerly  felt.  They  endeavor  to  persuade 
themselves  that  they  were  then  in  a  state  of  acceptance  with 
God ;  and  that,  therefore,  according  to  their  views  of  the 
doctrine  of  perseverance,  they  never  can  perish, — even 
should  they  at  present  be  slothful,  and  indulging  in  sin. 
Now,  this  is  manifestly  absurd  in  itself,  as  well  as  at  vari- 
ance with  Scripture.     What  is  salvation  but  the  deliver- 


THE  PERSEVECANCE  OF  CHRISTIANS.  165 

ance  of  the  soul  from  sin  1  and  how  then  can  a  person  be  a 
partaker  of  it  while  under  the  government  of  iniquity?  The 
thing  is  utterly  impossible.  It  is  like  saying  that  a  man  is  in 
health  who  is  at  the  very  moment  the  subject  of  a  mortal 
malady. 

The  error  of  which  I  now  speak,  is  the  very  evil  against 
which  we  are  warned  in  the  solemn  admonitions  contained 
in  the  tenth  chapter  of  the  first  epistle  to  the  Corinthians. 
We  are  there  admonished  not  to  trust  in  past  attainments 
and  enjoyments,  even  granting  them  to  be  genuine  ;  and 
are  taught  that  any  use  made  of  the  doctrine  in  question, 
besides  that  of  an  encouragement  to  continued  and  self-de- 
nying obedience,  is  not  faith  in  God  but  unfounded  pre- 
sumption. The  Saviour  hath  said,  that  his  people  shall 
not  perish ;  but  they  are  preserved  by  his  power  throvgh, 
and  not  independently  of  faith.  1  Peter  i.  5.  They  per- 
severe by  his  not  permitting  "their  faith  to  fail."  The 
promise  is  not  that  such  as  believe  once,  or  for  a  time  only, 
shall  be  saved.  On  the  contrary,  while  it  is  declared  that 
"the  just  shall  live  by  faith,"  it  is  also  said,  "  but  if  any 
man  draw  back,  my  soul  shall  have  no  pleasure  in  him." 
Heb.  X.  38.  Just  here  means  justified,  as  is  evident  from 
the  application  of  the  passage  to  the  doctrine  of  justifica- 
tion, Rom.  i.  17;  Gal.  iii.  11,  12  ;  and  the  meaning  is,  that 
the  justified  are  such  only  as  believe;  and,  farther,  that  as 
they  are  justified  by  faith  without  works  at  first,  so  they 
continue  to  enjoy  life,  by  continuing  under  the  influence  of 
faith  as  the  ruling  principle  of  their  hearts.  The  life  which 
they  live  is  "  by  the  faith  of  the  Son  of  God,"  Gal.  ii.  20, 
or,  in  other  words,  they  "  believe,"  that  is,  they  continue 
to  believe,  "  to  the  salvation  of  the  soul."  A  life  of  faith 
is  a  habit  and  not  something  merely  transient.     And  it  is 


168  THE  PERSEVERANCE  OF  CHRISTIANS. 

connected  with  the  enjoyment  of  life  or  blessedness  in  its 
highest  sense.     This  accordingly  is  set  in  opposition  to 
drawing   "  back  unto  perdition."     If  Christians   were  to 
cease  to  believe  and  to  be  influenced  by  the  Gospel,  they 
certainly  would  perish  ;  and  when  they  do  in  a  measure 
leave  the  truth  and  depart  from  God,  they  are  in  the  way 
which,  in  itself,  leads  to  destruction ;  for  the  object  and  the 
tendency  of  sin,  in  them  as  well  as  in  others,  is  to  drown 
them  in  perdition.     This  arises  not  from  the  mere  will  of 
God,  but  from  the  nature  of  things.     The  very  essence  of 
spiritual  life  lies  in  the  love  of  God,  and  from  this  all  true 
happiness  springs ;  so  that,  if  the  mind  is  estranged  from 
God,  the  blessings  of  salvation  cannot  be  enjoyed.     To  be 
carnally  minded  is,  in  itself,  death  ;  for  under  the  power  of 
sin  there  can  be  no  bliss  here ;  and  it  is  the  cause  of  that 
misery   which   shall  afllict  the  finally  condemned.     The 
reason  why  sin  does  not  terminate  in  destruction  in  the  case 
of  Christians,  is  not  that  it  is  different  in  its  nature  or  ten- 
dency in  them  from  what  it  is  in  others,  but  that  a  timely 
stop  is  put  to  its  progress  by  repentance.     Hence  the  ex- 
hortation, "Destroy  not    him   with   thy   meat   for   whom 
Christ  died,"  Rom.  xiv.  15  ;  and  the  declaration,  "  Through 
thy  knowledge   shall   the  weak   brother    perish,"  1    Cor. 
viii.  11.     The  conduct  blamed  will  cause  our  brother  to 
stumble,  or,  in  other  words,  to  do  what  his  conscience  con- 
demns.    This,  on  reflection,  will  be  the  cause  of  grief  to 
him, — and  perhaps  to  such  a  degree,  that,  in  the  language 
of  Solomon  respecting    heaviness  of  heart,   he   may  be 
"  ready  to  perish."     This  conduct  to  him  is  calculated  also 
to  destroy  the  principle  of  piety  in  his  heart ;  for  the  ten- 
dency of  sin  is  towards  apostacy.     That  it  docs  not  issue 
in  this,  is  not  owing  to  the  nature  of  what  our  brother 


THE  PERSEVERANCE  OF  CHRISTIANS.  167 

through  us  has  been  induced  to  do,  but  to  the  grace  of  God. 
It  follows,  that  we  are  as  criminal  in  endangering  his  soul, 
by  leading  him  to  do  what  has  a  tendency  to  destroy  him, 
as  though  he  actually  perished.  Our  conduct  must  be 
judged  of  by  its  natural  effect,  and  not  by  the  preventing 
energy  of  divine  grace. 

You  will  see  from  this,  that  the  faith,  or  conviction,  of 
their  danger  in  letting  the  truth  slip,  and  in  declining  from 
God,  is  conducive  to  the  safety  of  Christians,  as  much  as 
is  their  persuasion  of  their  security  in  abiding  in  Christ. 
God  fulfils  his  promises  by  "  putting  his  fear  in  our  hearts, 
that  so  we  may  not  turn  away  from  him."  Jer.  xxxii.  40. 
The  means  and  the  end  are  thus  connected. 

I  shall  endeavor  to  illustrate  this  by  a  reference  to  what 
happened  to  Paul  on  his  voyage  to  Rome.  He  had  the  ex- 
press promise  of  God  that  he  and  all  in  the  ship  should  be 
preserved ;  and  yet,  when  the  seamen  were  about  to  leave 
the  vessel,  he  said,  that  except  the  mariners  remained  on 
board  "they  could  not  be  saved."  Acts  xxvii.  21 — 31. 
Now,  did  this  imply  any  doubt  of  the  divine  promise  ?  Far 
from  it.  He  knew  that  the  promise  was  to  be  fulfilled,  not 
without,  but  by  means  of  the  seamen, — and,  believing  this, 
he  insisted  on  their  being  kept  in  the  vessel.  The  persua- 
sion that  there  was  danger  if  they  left  the  ship,  was  not  in- 
consistent with  faith  in  the  promise  ;  because  it  was  not  a 
promise  that,  happen  what  might,  they  should  be  preserved ; 
but  that,  through  the  exertions  of  the  seamen,  they  should 
be  saved.  It  may  be  said,  "  had  Paul  and  the  others 
perished,  the  promise  had  failed  ;"  but  it  may  on  the  same 
principle  be  affirmed  that,  had  the  Apostle  and  they  been 
saved  without  the  aid  of  the  mariners,  the  purpose  of  God 
had  failed,  because  it  was  just  as  much  his  purpose  to  save 


168  THE  PERSEVERANCE  OF  CHRISTIANS. 

them  by  means  of  the  seamen  as  it  was  his  purpose  to  save 
them  at  all.  If  they  had  faith  in  this — that  by  tlic  aid  of 
the  mariners  they  were  to  be  preserved — it  is  evident  that 
this  belief,  instead  of  making  them  say,  "We  need  not 
mind  the  use  of  means,"  must  have  had  the  very  opposite 
effect.  They  would  be  encouraged,  on  the  one  hand,  to 
use  the  means,  because  they  had  the  assurance  of  success  ; 
and,  on  the  other,  they  would  be  kept  from  neglecting  them, 
because  they  knew  that  without  them  they  could  not  be 
saved.  2  Kings  xx.  5,  6,  compared  with  verse  7. 

Let  me  ask  you,  then,  to  apply  this  to  the  present  sub- 
ject. It  is  the  promise  of  God  that  they  who  abide  in  Christ, 
by  continuing  in  the  faith  of  the  Gospel,  shall  certainly  be 
saved.  If  they  were  saved  without  continuing  in  the  Sa- 
viour, the  purpose  of  God  were  disannulled,  exactly  as  in 
the  case  of  the  Apostle  and  the  seamen.  It  is  with  them 
as  it  was  with  the  generation  of  the  Israelites  *that  left 
Egypt.  The  promise  to  them  of  the  land  of  Canaan,  was 
connected  with  their  believing  God.  This  is  evident  from 
the  reasons  assigned  for  their  coming  short  of  it ;  which 
are  thus  summed  up  by  the  Apostle,  "So  we  see  that  they 
could  not  enter  in  because  of  unbelief."  The  promise, 
then,  had  not  failed,  for  God  had  not  said  that  lie  should 
give  them  the  land  at  any  rate,  but  only  in  the  way  of  their 
believing  in  his  power,  faithfulness,  and  goodness.  In  like 
manner,  the  confidence  of  Christians  is  not  a  persuasion 
that  they  shall  be  saved  at  all  events,  but  that  tliey  shall 
be  so  ill  the  way  of  "  continuing  in  the  faith,  and  being  un- 
moved from  the  hope  of  the  Gospel."  Hence  the  exhorta- 
tion,  "Take  heed,  lest  there  be  in  any  of  you  an  evil  heart 
of  unbelief,  in  departing  from  the  living  God."  Confident 
trust,  in  the  promise  of  safety  in  abiding  in   Christ,  and  a 


THE  PERSEVERANCE  OF  CHRISTIANS.  169 

conviction  that  we  must  perish  if  we  depart  from  him,  will 
lead  us  to  take  refuge  in  the  grace  of  God,  and  to  place  our 
dependence  on  the  finished  work  of  the  Redeemer, — even 
when  we  see  most  clearly,  and  feel  most  deeply,  our  guilt 
and  our  demerit.  This  is  illustrated  by  the  case  of  a  man- 
slayer  who  had  fled  to  a  city  of  refuge.  Numb.  xxxv. 
25 — 28.  Fie  knew  that,  while  there,  be  was  safe,  and  this 
would  give  him  joy.  But  it  would  not  banish  the  fear  of 
danger  if  he  left  the  place  of  refuge.  His  apprehension 
of  danger,  therefore,  would  keep  him  in  the  city  to  which 
he  had  fled,  till  the  death  of  the  high  priest,  because  till 
then  he  was  not  in  safety  any  where  else. 

While  we  thus  believe  the  promise  of  safety  in  continu- 
ing in  the  truth,  we  shall  feel  jealous  of  ourselves,  be- 
cause conscious  that  there  is  much  within  us  that  is  opposed 
to  a  life  of  faith  in  the  Son  of  God,  and  that  we  are  ever 
prone  to  depart  from  the  very  source  of  our  mercies.  The 
dread  of  being  deceived  is  one  of  our  chief  guards  against 
unbelief  and  self-deceit.  And  if  God  has  said  to  us  "  be  not 
deceived,"  it  cannot  be  wrong  in  us  to  watch  against  every 
species  of  deception.  There  is  no  inconsistency  between 
this  and  confidence  in  the  word  and  the  grace  of  God.  The 
very  experience  of  the  mutability  and  deceitfulness  of  our 
hearts  will  impel  us  to  keep  firm  hold  of  the  testimony  of 
Heaven,  and  to  trust  in  the  arm  of  omnipotence.  When 
"  the  fear  arising  from  a  sense  of  the  deceitfulness  of  our 
hearts  produces  despondency  and  distrust,  we  have  fallen 
into  the  sin  of  the  Israelites,  when,  from  the  dread  of  thb 
inhabitants,  they  refused  to  go  up  to  the  conquest  of  Ca- 
naan ;  But  when  this  fear  causes  us  to  cleave  the  more 
closely  to  the  Saviour,  and  cling  with  the  greater  eager- 
ness to  that  truth  which  saves  the  sinner,  we  derive  much 
15 


170  THE   PERSEVERANCE  OF  CHRISTIANS. 

benefit  from  the  humbling  conviction  of  our  depravity. 
Despair  of  success  will  keep  us  from  the  use  of  means, 
because  the  use  of  them  is  not  expected  to  be  of  service ; 
while,  on  the  other  hand,  presumption  will  keep  us  from 
the  use  of  them,  because  we  deem  ihcm  unnecessary. 
Thus,  though  these  two  in  many  things  difler,  they  in  some 
respects  perfectly  accord.  Hence  the  importance  of  blend- 
ing a  holy  fear  and  jealousy  of  ourselves,  with  confidence 
and  hope  in  God. 

I  need  not  say  that  the  fear  I  speak  of  is  not  that  which 
arises  from  distrusting  the  promises  of  Heaven  :  It  is  tho 
fear  of  letting  the  divine  word  slip  out  of  our  hearts  ;  and 
proceeds  from  a  deep  sense  of  the  evil  principles  which 
lurk  in  our  breasts,  and  the  consequent  danger  of  our  giv- 
ing way  to  temptation.  Connected  with  it  is  a  spirit  of 
watchfulness  and  caution,  against  all  from  without  and  from 
within,  that  would  mar  our  enjoyment,  and  lead  to  trans- 
gression :  It  includes  the  fear  of  indulging  in  sin,  as  in- 
compatible with  fellowship  with  God  here,  and  the  hope  of 
enjoying  him  hereafter  ;  and  springs  from  delight  in  his 
favor,  and  from  a  supreme  desire  of  communion  with  him 
as  the  chief  joy  of  the  soul.  This  may  be  explained  by 
the  principle  of  self-preservation,  which,  in  regard  to  natu- 
ral life,is  of  the  highest  importance.  The  love  of  life  im- 
pels us  to  avoid  every  thing  that  endangers  it.  Now, 
spiritual  life  lies  in  the  divine  favor,  and  in  holy  likeness 
to  God  ;  and  all  who  enjoy  it  are  impressed  with  its  im- 
portance, and  jealous  of  every  thing  which  would  rob  them 
of  tho  comfortable  sense  of  it  now,  and  the  full  enjoyment 
of  it  hereafter.  As,  when  we  see  bodily  danger,  the  in- 
stinct of  self-preservation  is  at  once  called  forth,  and  exerts 
itself  in  avoidinsj  or  avertini^  it ;  so  the  fear  of  which   1 


THE  PERSEVERANCE  OF  CHRISTIANS.  171 

now  speak  operates  instinctively  in  the  hour  of  peril ;  and 
is  proportioned  to  the  degree  in  which  we  abound  in  the 
love  of  God,  in  reverence  for  his  will,  and  in  attachment 
to  heavenly  things.  This  principle,  in  substance,  existed 
in  our  innocent  first  parents,  and  was  addressed  in  the 
threatening  of  death ;  and  therefore  ought  not  to  be  con- 
demned as  criminal,  or  as  inconsistent  with  Christian  con- 
fidence ;  but  cherished  as  the  means  by  which  God  keeps  us 
from  departing  from  him  to  sin  and  to  vanity.  Peace  in  the 
first  instance  is  derived  simply  from  the  Gospel  before 
there  has  been  time  or  opportunity  for  bringing  forth  its 
fruit,  but  to  maintain  peace  while  habitually  living  in  sin  is 
very  unwarrantable.  We  may  fairly  adduce  the  evils  of 
the  habitual  sinner  as  evidence  that  whatever  he  may  think 
or  profess,  he  is  not  believing  the  Gospel  of  God,  but  some- 
thing very  different  from  it,  though  called  by  its  name. 

The  grace  of  God  appears,  not  in  placing  us  where  no 
enemy  can  assault  us,  but  in  making  us,  feeble  as  we  are, 
*'  more  than  conquerors."  In  some  respects  he  subdues 
our  enemies  by  his  immediate  interposition ;  but  in  others, 
he  does  so  by  strengthening  us  to  obtain  the  victory.  The 
great  adversary  was  bruised  on  Calvary,  but  he  is  destined 
to  be  so  under  our  feet  likewise.  And  this  manner  of  ef- 
fecting our  deliverance  is  more  strikingly  illustrative  of  his 
power  and  goodness  than  if  our  agency  were  utterly  ex- 
cluded. The  very  captives  of  Satan,  and  the  deluded  vo- 
taries of  sin  and  of  the  world,  are,  through  divine  grace, 
made  the  means  of  utterly  defeating  them.  Never,  then, 
let  us  think  of  laying  aside  our  armour,  either  from  dis- 
trustful despondency  or  vain  confidence ;  but,  trusting  in 
our  leader,  let  us  keep  the  field.  If  the  flock  of  Christ  are 
in  no  danger,  there  is  no  need  for  the  vigilance  and  the 


172  THE  PERSEVEKANCE  OF  CHRISTIANS. 

power  which  the  Scriptures  ascribe  to  him.  As  the  Cap- 
tain of  Salvation,  he  were  in  that  case  far  from  entitled  to 
the  praise  of  conducting  his  redeemed  through  manifold 
perils  to  the  realms  of  bliss ;  and  the  union  of  confidence 
in  him  with  unremitting  activity,  were  no  partof  the  Chris- 
tian character.  How  unworthy  of  him,  and  injurious  to 
us,  arc  such  notions  ! 

When  professors  of  religion  begin  to  think  that  sin  can- 
not hurt  them — that  their  relation  to  God  as  his  children, 
their  experience  of  his  love  in  time  past,  and  their  high 
privileges,  render  sin  less  dangerous  to  them  than  to  others, 
there  is  much  reason  for  alarm.  When  they  imagine, 
that,  though  they  may  suffer  some  degree  of  correction  in 
this  life,  yet,  as  all  their  transgressions,  past,  present,  and 
future,  are  forgiven,  they  need  not  feel  as  if  they  could  ex- 
pose them  to  the  wrath  to  come, — they  are  in  the  utmost 
danger  of  losing  proper  views  of  sin,  and  of  indulging  in 
indifference  and  hardness  of  heart.  Characters  who  rea- 
son thus,  often  abuse  what  is  related  of  the  falls  of  tho 
people  of  God  ;  as  if  because  individuals  of  eminence  among 
them  went  far  astray  and  were  reclaimed,  we  were  not 
under  any  great  necessity  of  keeping  strictly  by  the  nar- 
row way  to  life.  Such  narratives,  it  ought  to  be  remember- 
ed, are  designed  to  answer  two  salutary  purposes  :  The  first 
is,  to  warn  us  that  we  arc  in  constant  danger  of  departing 
from  God,  whatever  may  be  our  attainments  ;  and  so  to  ex- 
cite a  spirit  of  self  diffidence,  humility,  and  vigilance,  to  in- 
duce us  to  continue  in  close  fellowship  with  God,  and  to 
keep  us  in  the  use  of  those  means  which  are  app<Dinted  for 
our  preservation :  The  second  is,  that,  in  case  we  should 
have  backslidden  from  him,  we  may  be  kept  from  sinking 
into  utter  despair;  that,  if  we  have  stumbled,  we  may  not 


THE  PERSEVERANCE  OF  CHRISTIANS.  173 

continue  on  the  ground,  and  spend  our  time  in  lamenting 
our  fall,  without  looking  to  him  who  can  raise  us  up,  re- 
store our  souls,  and  cause  us  to  "walk  in  the  paths  of 
righteousness  for  his  name's  sake."  Psalm  xxii.  3.  Rev. 
ii.  5.  In  a  word,  that  "  we  may  repent,  and  do  our  first 
works."  We  are  told  accordingly,  not  only  of  the  falls  of 
such  as  feared  God,  but  also  of  their  bitter  grief  and  great 
alarm  ;  of  the  divine  displeasure  with  them ;  and  of  their 
restoration  through  renewed  faith  and  repentance.  If  David 
was  not  bruised  and  fractured  by  his  fall,  why  does  he  pray 
"  make  me  to  hear  joy  and  gladness,  that  the  bones  which 
thou  hast  broken  may  rejoice."  If  not  filled  with  a  dread 
of  divine  abandonment,  why  does  he  say,  "Cast  me  not 
away  from  thy  presence,  and  take  not  thy  Holy  Spirit  from 
me."  If  he  had  not  lost  the  consolations  of  God,  why 
does  he  say,  "  Restore  unto  me  the  joy  of  thy  salvation,  and 
uphold  me  with  thy  free  Spirit."  If  he  had  not  been  struck 
dumb,  why  does  he  say,  "  Open  thou  my  lips,  that  my 
mouth  may  show  forth  thy  praise."  Never  then  let  it  be 
said  that  sin  cannot  hurt  a  believer:  "The  thing  that  David 
had  done  displeased  the  Lord." 

When  a  person  says,  "  there  is  no  telling  how  far  peo- 
ple may  go  astray  and  yet  be  Christians,"  he  takes  a  most 
ruinous  view  of  the  divine  word.  The  Scripture  may  be 
compared  to  a  laboratory,  containing  a  great  variety  of  med- 
icines, but  the  use  of  which  requires  great  skill;  as,  how- 
ever useful  some  of  them  may  be  in  certain  cases,  they 
might  be  hurtful  in  others.  When  a  Christian  is  surround- 
ed with  temptations,  and  begins  to  fear,  that  he  shall  be 
overcome,  let  him  turn  to  the  promises  of  aid  and  of  pre- 
servation, and  be  encourageds  by  them,  not  to  be  idle,  but 
to  continue  the  conflict  in  the  hope  of  victory.     When, 


174  THE  PERSEVERANCE  OF  CHRISTIANS. 

again,  he  loses  his  first  love,  and  sinks  into  self-indulgence 
and  sin,  let  him  listen  to  the  many  solemn  warnings  against 
declension  and  apostacy,  and  be  roused  by  the  threatening 
of  the  divine  word  to  "  remember  whence  he  has  fallen, 
and  to  repent,  and  do  his  first  works."  If  in  the  latter 
case  he  shall  look  to  the  promises  of  preservation,  and 
make  them  a  pillow  for  his  sloth,  he  is  on  ground  the  most 
dangerous,  and  has  gone  far,  very  far,  from  God.  The 
salutary  effect  produced  by  the  promises  on  a  mind  influ- 
enced by  the  truth,  is  impaired  in  a  backslider  by  sinful 
indulgence.  His  fears  need  to  be  alarmed,  and  his  vigi- 
lance revived,  by  the  solemn  warnings  and  awful  threaten- 
ings  of  Scripture.  The  Scriptures  do  not  warrant  him  to 
say,  that  a  jjerson  may  go  this  and  the  other  length,  and 
yet  be  a  Christian :  They  never  answer  such  questions  as 
this,  "  How  far  may  I  go  in  conformity  to  what  is  not  right, 
and  yet  have  the  root  of  the  matter  within  mel"  They  do 
not  attempt,  on  the  other  hand,  to  mark  out  exactly  how 
far  men  may  go  in  religion,  and  yet  come  short  of  future 
glory.  Such  questions  they  do  not  particularly  answer, 
that  we  may  learn  not  to  presume  on  past  sensations  and 
enjoyments,  but  may  be  led  to  "  watch  and  pray,  lest  we 
enter  into  temptation." 

Consider,  in  connexion  with  this,  the  address  of  our  Lord 
to  his  disciples, — in  which  even  his  particular  friends  are 
roused  to  a  sense  of  personal  danger.  He  called  upon 
them,  as  well  as  the  unenlightened  multitudes  around  him, 
"  not  to  be  afraid  of  them  that  could  kill  only  the  body,  but 
to  fear  him  who  could  cast  both  soul  and  body  into  hell." 
He  declared  "  that  whosoever  was  ashamed  of  him,  or  of 
his  words,  should  be  disowiicd  of  him  at  his  second  com- 
ing;"    And  he  has  also  taught  them,  that  the  unwatchful 


THE  PERSEVERANCE  OP  CHRISTIANS.  175 

and  unfaithful  servant  should  be  condemned  by  him  at  last. 
He  knew  the  temptations  which  were  before  them,  and  the 
natural  desires  of  the  heart,  by  which  they  might  be  in- 
duced to  deny  him.  Against  this  danger  he  not  only  ex- 
hibits to  their  view  the  prospect  of  being  acknowledged  by 
him  at  last,  but  the  prospect  also,  that,  by  denying  him, 
they  should  incur  the  misery  of  being  disowned  by  him. 
See  also  the  language  of  the  Apostles,  who,  while  they  ex- 
hibit the  blessings  of  the  Gospel  to  all  in  the  way  of  invi- 
tation, in  order  to  induce  them  to  come  to  Christ,  address 
believers  on  the  necessity  of  continuing  to  come  to  him 
through  life.  They  show  the  importance  of  such  admo- 
nitions to  Christians,  by  mixing  promises  and  threatenings 
here,  as  well  as  in  their  addresses  to  the  world.  Their 
exhortations  and  warnings  are  intended  to  teach  us,  that 
the  present  and  future  enjoyment  of  eternal  life  is  connect- 
ed with  our  continuing  in  the  faith,  and  not  with  believing 
for  once  merely,  when  we  first  come  to  the  Saviour. 

This  conection  is  not  arbitrary,  but  natural.  What  is 
the  blessing  of  salvation  but  the  spiritual  health  of  man  7 
It  cannot,  then,  in  the  nature  of  things,  exist  where  sin  pre- 
dominates. What  will  it  signify  to  me  that  the  saints  shall 
persevere,  if  I  am  not  persevering  ?  No  well-grounded  con- 
fidence can  be  maintained  by  looking  back  to  the  past,  and 
drawing  encouragement  from  what  we  have  formerly  felt 
and  done,  if  we  are  not  continuing  in  the  faith  of  the  Gospel, 
and  pressing  forward  in  the  Christian  course.  Past  sen- 
sations  can  no  otherwise  be  evidences  to  us  of  a  change  of 
mind,  than  as  the  recollection  of  them  excites  the  same 
views  and  exercises  afresh.  This  is  what  we  are  taught 
in  the  recorded  example  of  Paul,  and  in  the  reasoning  em- 
ployed on  the  fate  of  the  Israelites  in  the  wilderness.     We 


176  THE  PERSEVERANCE  OF  CHRISTIANS. 

see  in  the  Apostle  himself  the  necessity  of  pressing  for- 
ward to  the  prize,  and  of  holding  fast  the  truth ;  and  arc 
the  more  interested,  that,  from  his  own  feelings  of  the  im- 
portance of  the  subject,  he  speaks  in  a  way  much  fitted  to 
impress.  He  calls  upon  all  to  be  like-minded  with  himself, 
who,  though  persuaded  that  the  Lord  would  preserve  him 
to  his  heavenly  kingdom,  "kept  under  his  body,"  and  la- 
bored that  he  might  be  "  approved  of  by  his  master  at  his 
coming." 

The  Hebrews,  accordingly,  are  reminded  of  their  fa- 
thers, who,  on  the  banks  of  the  Red  Sea,  sang  the  song  of 
Moses,  and  confessed  their  faith  in  God — who  reached  the 
very  border  of  the  promised  land,  and  yet  fell  short  of  it. 
They  loathed  the  manna,  as  we  are  apt  to  loathe  spiritual 
blessings.  They  were  discouraged  because  of  the  way,  as 
we  arc  ready  to  fail  when  assailed  with  trials  and  reproach  ; 
They  "  despised  the  pleasant  land,"  as  we  are  prone  to  dis- 
regard the  prize  of  eternal  life:  They  did  not  believe  in 
the  God  of  Abraham  as  able  to  give  them  Canaan,  as  we 
are  apt  to  say,  "  It  is  in  vain  to  serve  God."  The  duties 
and  the  conflicts  of  the  Christian  course  often,  alas !  be- 
come irksome  to  us;  and  we  seek  around  for  a  system 
more  agreeable  to  llcsh  and  blood,  if  we  do  not  openly 
relapse. 

By  carefully  examining  the  Scriptures  I  have  referred  to, 
and  others  of  a  similar  nature,  you  will  perceive  that  the 
sins  even  of  believers  naturally  expose  to  death.  The  en- 
couragement held  out  to  them  is,  not  that  their  present  or 
future  transgressions  arc  already  pardoned,  but  that  there 
is  a  throne  of  grace  erected,  and  that  on  the  ground  of  the 
perpetually  efficacious  sacrifice  and  prevalent  intercession 
of  Christ,  they  shall  be  forgiven,  on  their  going  again  to 


THE  PERSEVERANCE  OF  CHRISTIANS.  177 

his  Father  in  his  name.     That  mercy  which  we  are  called 
to  seek,  is  deliverance  from  merited  death  ;  and  our  present 
and  future  peace  before  God  must  be  sought  by  the  same 
means  by  which  we  at  first  found  forgiveness  and  enjoy-* 
ment. 

It  is  well  to  remember  how  we  have  felt,  and  acted,  and 
suffered,  when  walking  in  the  truth.  This  the  Hebrews 
were  exhorted  to  do  when  in  a  state  of  declension.  Then 
the  Saviour  was  found  *'  a  refuge  from  the  storm,  and  as 
the  shadow  of  a  great  rock  in  a  weary  land  ;"  then  sin  was 
hated  and  holiness  cultivated;  and,  if  God  were  glorified 
and  his  favor  possessed,  all  was  happiness.  If  we  have 
gone  aside  from  him,  and  have  lost  our  firmness,  it  becomes 
us  to  take  the  alarm  ;  to  go  afresh  to  the  Redeemer ;  and 
again  seek  our  happiness  in  fellowship  with  Heaven. 

In  reference  to  what  you  say  of  the  threatenings  of  Scrip- 
ture, I  would  remark,  that  there  is  no  contrariety  betvv^een 
them  and  the  promises  of  God ;  and  that  the  belief  of 
the  former  must  produce  salutary  fear,  as  the  belief  of 
the  latter  produces  hope.  Neither  is  there  any  contra- 
riety between  the  fear  I  have  mentioned  and  the  firmest 
confidence  in  the  Gospel ;  but  both  are  opposed  to  confi- 
dence in  ourselves,  and  in  past  attainments,  while  we  are 
not  persevering  in  the  faith.  It  is  by  no  means  incompat- 
ible with  happiness  any  more  than  the  principle  of  self-pre- 
servation is  incompatible  with  the  enjoyment  of  natural  life. 
When  in  travelling  we  come  up  to  any  thing  which  may 
endanger  life,  we  instinctively  step  aside,  or  take  some  other 
means  to  avoid  it.  Now,  in  doing  this,  we  may  feel  quite 
calm  and  happy,  though  certainly  nothing  less  than  the 
fear  of  injury,  or  perhaps  even  death,  is  the  actuating  prin- 
ciple.    The  fear  of  the  avenger  of  blood  would  keep  the 


178  THE  PERSEVERANCE  OF  CHRISTIANS. 

manslayer  from  leaving  the  city  of  refuge,  but  would  not 
mar  his  peace  while  he  remained  in  it.  In  like  manner, 
the  fear  of  perishing  keeps  a  Christian  from  departing  from 
Christ,  but  does  not  mar  his  peace  and  his  joy  while  he  con- 
tinues in  the  faith  of  ihc  Redeemer.  What  are  the  threat- 
enings  of  God  but  expressions  of  love,  by  which  we  are  af- 
fectionately warned  of  the  inseparable  connection  which 
subsists  between  sin  and  misery,  and  are  kindly  reminded 
of  the  connextion  which  subsists  between  holiness  and  hap- 
piness? It  is  not  correct,  then,  but  very  wrong,  to  look  on 
the  thrcatenings  of  heaven  as  austere,  and  on  the  influence 
of  them  as  opposed  to  the  effect  of  the  promises  and  the 
influence  of  love.  Love  is  seen  even  in  the  thrcatenings  of 
Scripture,  as  they  do  the  work  of  mercy ;  and  in  fact  imply 
the  opposite  promises.  If  we  love  fellowship  with  God, 
the  fear  of  losing  his  happiness,  arising  from  his  thrcaten- 
ings, will  serve  to  make  us  cleave  to  the  truth,  and  to  walk 
more  humbly  with  him.  In  this  case,  the  very  denuncia- 
tions of  God  do  the  work  of  love ;  and  manifest  by  their  cflect 
that  they  flow  from  kindness,  and  not  from  vindictive  wrath. 
When  I  speak  of  fear  in  this  way,  I  am  far  from  deny- 
insj  that  there  is  such  a  thin^  in  Christians  as  dread  of  dan- 
ger,  merely  as  danger.  Neither  do  I  deny  that  this  feeling 
is  of  any  service.  There  are  limes  when  even  a  Christian 
may  need  to  be  awakened  by  very  painful  fear.  If  he  has 
wandered  from  God  he  needs  to  be  roused  to  a  sense  of  his 
danger.  If  the  manslayer,  for  example,  had  lost  the  dread 
of  the  avenger  of  blood,  and  had,  therefore,  left  the  city  ol' 
refuge,  ihc  sight  of  the  avenger  would  awaken  his  fear ; 
and  if  an  attempt  was  made  to  lay  hold  of  him,  it  would 
rise  yet  higher.  Now,  would  not  this  fear  lead  him  to  run 
again  to  the  citv  of  refuge  ?  In  like  manner,  if  we  leave  the 


THE  PERSEVERANCE  OF  CHRISTIANS.  179 

Saviour,  fear  must  be  excited  to  cause  us  to  return  to  him. 
And  as  the  manslayer,  on  getting  again  into  the  city  of 
refuge  would  again  have  his  terror  expelled,  and  his  peace 
restored,  so  a  Christian,  on  coming  afresh  to  the  Saviour, 
again  finds  rest.  In  this  state  of  imperfection,  the  Lord 
does  not  leave  our  obedience  merely  to  the  generosity  and  the 
gratitude  of  the  heart.  Excellent  as  are  these  principles,  and 
naturally  as  they  flow  from  the  Gospel,  even  the  most  em- 
inent of  Christians  are  not  always  powerfully  influenced 
by  them;  and,  at  best,  their  influence  is  not  perfect.  Till 
that  which  is  perfect  is  come,  we  shall  have  need  of  our 
fears,  as  well  as  our  hopes  being  stimulated  ;  and  both  are 
provided  for  in  the  plan  of  redemption  through  the  cross. 
It  is,  however,  our  duty,  and  will  be  found  a  privilege,  to 
aim  at  that  state  of  mind,  in  which  the  more  excellent  prin- 
ciples of  obedience  govern  the  heart  and  regulate  the  life. 
I  beg  your  attention  to  one  point  connected  with  this  sub- 
ject, which  is  of  the  first  moment.  Perseverance  can  never 
mean  simply  an  arbitrary  connection  between  two  distant, 
or  distinct  thins^s.  The  very  term  sio;nifies  continuance  in 
a  particular  course.  The  way  which  leads  from  any  place 
to  the  capital  of  a  kingdom,  will  conduct  the  traveller  to  it, 
provided  he  persevere  in  his  journey, — but  not  otherwise. 
It  is  not  enough  that  he  enter  on  the  road,  and  for  a  little 
walk  in  it;  he  must  continue  in  it,  otherwise  he  can  never 
reach  the  place  of  his  destination.  In  like  manner,  Chris- 
tian perseverance  does  not  mark  an  arbitrary  connection 
between  faith  on  our  first  coming  to  Christ,  and  the  prize 
of  eternal  life  in  heaven;  it  connects  these  two  by  means  of 
the  whole  intermediate  course.  The  Scriptures  say,  "  The 
righteous  shall  hold  on  his  way;"  not  that  he  shall  get  safe 
to  his  journey's  end,  let  him  wander  which  way  he  pleases. 


180  THE  PERSEVERANCE  OF  CnRISTIANS. 

False  notions  on  this  subject  join  together  a  beginning  and 
an  end,  and  leave  the  intervening  space  to  be  filled  up  as 
the  sinful  heart  may  incline.  Perseverance  is  thus  consid- 
ered as  a  mere  continuance  in  safety.  How  opposite  is 
this  to  the  truth !  The  very  wordj  as  I  have  said,  is  ex- 
pressive of  continued  progress,  with  a  view  to  a  particular 
end.  What  is  it,  then,  to  persevere,  but  to  continue  to  walk 
in  the  same  course  on  which  we  have  entered?  And  if  so, 
no  person  can  take  comfort  from  the  doctrine,  properly 
understood,  who  is  not  himself  at  the  time  persevering  in 
faith  and  obedience.  In  this  way  only  can  we  enjoy  the 
blessinsj  of  salvation. 

On  this  principle  go  all  the  instructions  of  the  apostles. 
When  men  made  a  scriptural  profession  of  the  faith,  and 
when,  as  far  as  man  could  judge,  their  spirit  and  deport- 
ment corresponded,  they  were  received  into  the  first  church- 
es as  acknowledged  Christians,  and  as  such  were  addressed 
in  the  apostolic  epistles.  They  were  there  taught,  that  real 
Christians  should  be  preserved  to  eternal  life ;  but  never 
did  the  writers  connect  with  this  doctrine  a  supposition, 
that  they  could  not  be  mistaken  in  the  favorable  opinion 
they  had  once  formed  of  particular  characters.  The  more 
that  they  grow  in  knowledge  and  in  the  fruits  of  obedience, 
the  more  did  the  apostles  rejoice, — and  the  greater  was 
their  confidence  in  them.  But  the  servants  of  Christ  had 
often  many  fears,  because  they  were  aware  of  the  many 
temptations  to  which  the  disciples  were  exposed  ;  and  be- 
cause they  saw  numbers  who  once  appeared  to  walk  in  the 
truth,  turn  aside  to  sin.  In  some  such  cases,  they  for  a 
time  "  stood  in  doubt,"  and  feared  "  that  they  had  labored 
in  vain,"  Gal.  iv.  11,  20;  and  when  characters  of  this  kind 
were  not  reclaimed,  they  disowned  them.     1   Tim.  i.  20. 


THE  PERSEVERANCE  OF  CHRISTIANS.  181 

In  other  cases,  the  character  was  at  once  proved  to  be  bad, 
and  then  instant  expulsion  took  place.  1  Cor.  v.  13.  In 
all  instances  of  apostacy,  they  said — "  they  went  out  from 
us,  because  they  were  not  of  us."  1  John  ii.  19.  These 
declensions  did  not  prove  that  Christians  had  fallen  away, 
but  that  they  who  had  thus  gone  back  had  never  been  gen- 
uine disciples.  Still  the  apostles  addressed  men  as  they 
appeared  to  be  at  the  time;  never  ceasing,  however,  to 
warn  them  of  the  necessity  of  continuing  in  the  faith.  They 
taught  them  that  it  was  no  strange  thing  if  some  drew  back; 
yet  they  expressed  their  full  confidence  respecting  the  final 
salvation  of  such  as  manifested  their  faith  by  standing  fast 
in  the  truth.  They  did  so  on  the  ground  of  the  promise, 
that  the  true  flock  of  Christ  shall  never  perish.  Faith  in 
this  promise  was  perfectly  consistent  with  fear  as  to  indi- 
viduals; just  as  faith  in  the  absolute  promise  that  Israel  as 
a  nation  should  inherit  Canaan  would  not  be  overturned 
by  the  fall  of  multitudes  in  the  wilderness.  The  persua- 
sion that  true  Christians  shall  be  preserved,  is  quite  differ- 
ent from  a  persuasion  that  all  who  profess  to  be  such  shall 
finally  be  saved.  Hence  the  care  that  was  taken  to  guard 
against  declension. 

When  Paul  warns  even  such  as  he  most  affectionately 
esteemed  for  the  truth's  sake,  it  cannot  have  been  from  any 
particular  jealousy  of  them,  but  from  jealousy  of  human 
nature.  He  has,  by  his  solemn  admonitions,  even  to  cha- 
racters of  the  highest  eminence,  taught  us,  in  the  most  im- 
pressive manner,  that  the  means  and  the  end  ought  never 
to  be  separated.  He  had  full  confidence  in  Timothy  ;  yet 
how  solemnly  does  he  warn  him  of  the  danger  of  departing 
from  God,  and  of  the  necessity  of  continuing  in  the  faith, 

the  love,  and  the  obedience  of  the  truth.     In  his  doctrine 
16 


182  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

we  clearly  see,  that  while  our  title  to  eternal  life  is  inde- 
pendent of  deeds  of  law,  the  actual  enjoyment  of  the  bless- 
ing is  necessarily  connected  with  obedience ;  for  what  is 
holiness  but  likeness  to  the  law  of  heaven?  and  what  is 
eternal  life  but  happiness  springing  from  conformity  to 
the  character  and  will  of  God,  as  displayed  in  that  Gospel 
which  hath  "  magnified  his  law,  and  made  it  honorable  ?" 
I  have  thus,  my  dear  friend,  given  you  my  views  of  the 
subject  you  mentioned.  If  these  hints  shall  be  of  any  use 
in  furthering  your  edification,  it  will  be  gratifying  to  me, 
and  will  cause  thanksgiving  to  God. 

I  am,  &c. 


LETTER  IX. 

ON  THE  MANNER  IN  WHICH  THE  SCRIPTURES  INTRODUCE 
THE  DIVINE    PURPOSES. 

Improper  manner  of  considering  the  Divine  decrees — Christiana 
said  to  be  chosen  of  God,  because  separated  from  the  world — The 
purposes  of  God  introduced,  to  illustrate  the  freeness  of  grace  in 
the  plan  of  redemption — Designed  to  confirm  our  faith  in  its  ac- 
complishment— As  an  encouragement  to  Christians  in  the  time 
of  affliction — Intended  as  a  warning  to  gainsayers — The  gospel 
is  addressed  to  all — Its  invitations  rest  on  the  value  of  the  atone- 
ment— The  ground  of  condemnation,  the  rejection  of  the  gospel — 
The  character  of  the  Jews  and  proselytes,  in  the  days  of  our  Lord 
and  his  apostles — The  importance  of  stating  truth  in  a  Scriptural 
manner. 

Mr  DEAR  FUIEXn, 

With  a  view  to  assist  you  in  your  endeavors  to  be  useful, 
I  shall  now  suggest  to  you  some  general  remarks  on  the 


INTRODUCE  THE  DIVINE  PURPOSES.  183 

leading  connexion  in  which  the  Scriptures  introduce  the 
subject  of  the  Divine  purposes.  You  are  right  in  thinking 
that  many  an  inquirer  has  been  exceedingly  injured  by 
being  led  to  pry  into  the  s'ubject  of  election,  instead  of 
beino-  occupied  with  the  unrestricted  calls  and  invita- 
tions of  the  Gospel.  No  man  obtains  the  blessings  of  re- 
demption, by  believing  that  he  is  elected  of  God,  or  that 
Christ  died  for  him,  in  distinction  from  others,  but  by  be- 
lieving the  broad  declaration  of  Scripture,  that  the  Saviour 
"died  for  sinners,"  and  "for  the  ungodly,"  and  that  his 
atonement  is  sufficient  to  cleanse  from  all  sin.  This  blessed 
testimony  every  one  is  called  to  believe,  in  order  to  his  sal- 
vation, without  waiting  till  any  preliminaries  are  settled, 
respecting  the  decrees  of  the  Almighty. — Christians  have 
obtained  the  blessings  of  mercy  in  the  way  of  coming  to 
the  Saviour,  not  as  persons  chosen  of  God,  but  as  poor, 
guilty,  and  helpless  sinners,  having  no  plea  but  what  arises 
from  his  work,  and  from  the  promise  of  life  through  him. 

In  accordance  with  this,  a  writer,  whose  views  of  the 
subject  in  question  will  not  be  suspected  of  being  too  low, 
has  said  that  "election  is  often  put  for  selection  or  separat- 
ing by  calling."  In  this  way,  he  interprets  the  expression 
in  Rom.  viii.  33,  "Who  shall  lay  any  thing  to  the  charge 
of  God's  elect?"  understanding  it  of  those  who,  in  verse 
30,  are  said  to  be  actually  called,  and  against  whom,  as 
persons  actually  justified  in  time,  no  charge  can  be  so  laid 
as  to  subject  them  to  condemnation :  and  he  refers  to 
Isaiah  xiv.  1 ;  xlviii.  10;  Ezek.  xx.  5,  and  John  xv.  19,  in 
proof  of  the  application  of  the  word  in  question  to  occur- 
rences in  the  present  state.  (Beart  on  the  Law  and  the 
gospel,  part  ii.  page  151.) 

I  remarked  in  a  former  letter,  that  the  change  of  mind 


184  THE  MANNER  IN  AVniCII  THE  SCRIPTURES 

which  separates  Christians  from  tlic  world,  is  oflcn  ex- 
pressed by  their  being  said  to  be  called  and  chosen  of  God, 
out  of  the  kingdom  of  darkness  into  that  of  Christ.  The 
terms  elect  and  chosen,  and  words  of  similar  import,  are 
accordingly  sometimes  applied  to  the  conversion  of  the  soul 
in  time,  and  not  to  the  transactions  of  eternity.  John  xv.  19.  - 
1  Peter  i.  2;  ii.  9.  Thus,  in  Colossians  iii.  12,  Christians 
are  called  upon  to  act  as  elect  persons :  that  is,  as  appears 
from  the  connexion  as  persons  separated  from  the  world  by 
a  change  of  state  and  of  character,  which  change  it  be- 
hoved them  to  manifest  by  a  corresponding  spirit  and  de- 
portment. Thus,  too,  we  read  of  thfe  faith  of  God's  elect, 
that  is,  of  those  who  had  believed  through  grace.  Titus  ii.  1. 
Accordingly,  the  term  is  used  to  express  the  excellence  of 
the  Christian  character.  Thus,  by  the  elect  sister,  John 
means  an  excellent  sister  (2  John  13.);  and  Paul  sends  his 
salutation  to  Rufus  as  one  chosen  in  the  Lord,  that  is,  an 
excellent  Christian. — Rom.  xvi.  13.  I  mention  this  view 
of  the  subject,  to  show  you  the  importance  of  being  guided 
in  the  interpretation  of  Scripture,  by  the  sense  of  every 
particular  passage,  and  not  by  mere  sound.  In  the  last 
quoted  passage,  the  reference  is  obviously  to  something  in 
the  character  of  Rufus,  by  which  he  was  distinguished  even 
among  disciples.  1  need  not  tell  you,  that  I  am  far  from 
meaning  that  such  is  alwa3'^s  the  import  of  the  term  in  ques- 
tion: but  as  my  object  is  to  show  the  connexions  in  which 
the  Scriptures  introduce  the  purposes  of  God,  I  wish  to  dis- 
tinguish those  passages  which  do  not  directly  introduce 
them,  from  such  as  do,  because  the  subject  cannot  other- 
wise be  properly  illustrated ;  and,  besides,  it  is  of  great  im- 
portance to  give  to  every  passage  of  Scripture  its  proper 
application. 


INTRODUCE  THE  DIVINE  PURPOSES.  185 

When  the  Scriptures  speak  of  salvation,  in  connexion 
with  the  choice  and  fore-appointment  of  God,  they  often 
refer  to  the  general  plan  of  redemption,  as  a  plan,  accord- 
ing to  which  men  are  saved,  not  in  consequence  of  merit, 
or  birth,  or  external  privileges,  as  the  unbelieving  Jews 
imagined,  but  o^  free  favor.  The  Jews,  unhappily,  con- 
sidered the  blessings  of  Messiah's  kingdom  as  exclusively 
theirs,  in  virtue  of  their  descent  from  Abraham,  their 
privileges  under  the  Mosaic  law,  and  the  observance  of 
its  rites.  They  allowed,  indeed,  that  Gentiles  might  ob- 
tain some  of  the  blessings  of  his  kingdom,  but  only  by 
becoming  members  of  the  Jewish  commonwealth,  and  the 
observance  of  their  law.  In  opposition  to  these  notions, 
the  apostles,  in  many  passages  of  their  writings,  teach  that 
the  plan  of  salvation  was  fixed  before  the  division  of  man 
into  Jews  and  Gentiles  took  place,  yea  even  before  man- 
kind existed.  Eph.  iii.  8 — 11.   1  Pet.  i.  20 — 25. 

The  design  of  such  passages  is  not  to  introduce  discus- 
sions about  the  secret  counsels  of  heaven,  and  perplexing 
questions  respecting  individuals,  but  to  teach,  in. opposition 
to  those  who  confined  the  blessings  of  the  kingdom  of  God 
to  such  as  enjoyed  the  privilegs,  and  walked  in  the  observ- 
ance of  the  Mosaic  law,  that  the  plan  on  which  salvation, 
and  all  heavenly  blessings,  were  to  be  imparted,  was  fixed 
before  that  law  was  established,  and  entirely  independent 
of  it ;  that  is,  it  was  fixed  to  be  of  pure'favor,  and  not  by 
the  works  of  any  law  whatever.  Acts  xv.  9 — 11,  14 — 18. 

The  reasoning  employed  on  this  subject  applies  to  every 

law,  and  establishes   the    doctrines  of    free    justification 

through  faith  in  Christ,  in  opposition  to  justification  by  law, 

whether  in  whole  or  in  part.     Though  the  apostle  makes  a 

particular  reference  to  the  Jewish  claims,  yet  his  argument 
16* 


186  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

embraces  the  whole  controversy  between  God  and  man,  on 
the  subject  of  acceptance,  because  it  is  founded  on  the  na- 
ture of  things,  and,  therefore,  applies  equally  well  to  every 
principle  of  a  false  religion,  and  every  perversion  of  the 
true. — The  question,  then,  is  not  confined  to  the  Jewish  law, 
though  the  disputes  about  that  law  gave  occasion  to  the 
more  full  discussion  of  the  subject  of  acceptance  with  God. 
1  Tim.  i.  7—11. 

The  spirit  of  such  passages  of  the  epistles  of  Paul  as 
Rom.  iv.  9 — 16,  and  Gal.  iii.  8,  9,  17,  18,  which  treat  of 
the  way  of  acceptance,  is  that  of  many  of  those  which 
speak  of  the  divine  pui*poses.  In  the  former  of  these  he 
shows  that  Abraham  was  justified  before  his  circumcision, 
and  of  course,  not  by  it ;  and  that  the  priority  of  the 
covenant  which  includes  the  Gentiles,  to  the  giving  of  the 
law  of  Moses,  proves  that  the  blessing  freely  promised  is 
not  obtained  by  obedience  to  that  law,  but  by  faith  in  the 
promise.  The  argument  in  the  latter  passage  is  similar ; 
and,  like  the  former,  it  establishes  a  general  principle,  viz. 
that  redemption  is  not  to  be  obtained  by  obedience  to  any 
law  whatsoever,  as  well  as  not  by  obedience  to  the  Mosaic 
law  in  particular,  but  by  free  grace  through  faith.  This 
general  principle  is  most  decidedly  established  in  those 
passages  where  we  are  taught,  that  the  plan  of  redemption 
was  fixed  to  be  of  pure  grace,  not  only  before  the  promul- 
gation of  the  law  of  Moses,  but  before  the  earliest  of  the 
ages  or  dispensations,  yea,  even  before  the  foundation  of 
the  world.  2  Tim.  i.  9.  Titus  i.  2,  3.  Eps.  i.  4, 5,  9—11. 
Col.  i.  25—27. 

The  design,  then,  of  such  parts  of  Scripture,  is  to  teach 
us,  that  the  most  ungodly  may  by  divine  grace  obtain  the 
blessings  of  salvation ;  since  the  whole  depends,  not  on 


INTEODUCE  THE  DIVINE  PURPOSES.  187 

human  merit,  or  upon  any  thing  which  naturally  distin- 
guishes one  man  from  another,  but  on  the  free  and  the 
sovereign  pleasure  of  Heaven.  The  door  of  mercy  is  thus 
set  open,  and  those  who  to  human  view  are  the  most  un- 
likely to  be  subjects  of  the  kingdom  of  Christ,  are  as  wel- 
come to  him  as  are  others. — The  blessings  of  redemption 
are  not  the  birthright  of  any,  but  are  bestowed  without  the 
smallest  regard  to  the  limitations  dictated  by  the  pride  and 
the  bigotry  of  men.  Hence  the  reasoning  used  in  the  9th 
chapter  of  the  epistle  to  the  Romans,  to  show,  that,  as  the 
temporal  inheritance,  which  was  a  figure  of  the  heavenly, 
did  not  go  by  birth,  but  as  Jehovah  pleased,  so  the  spiritual 
blessings  of  the  kingdom  of  Christ  were  not  to  be  viewed 
as  coming  by  birth  but  by  choice,  that  is,  free  favor,  and  of 
course  to  Jews  and  Gentiles  without  difference.  Rom.  ix. 
7_-16,24,25,  26. 

It  is  of  importance  to  remember,  that  the  temporal  in- 
heritance could  not  be  given  but  to  one  only,  so  that,  if 
Isaac  got  it,  Ishmael  could  not;  and  if  Jacob  got  it,  Esau 
could  not.  Only  one  could  be  the  head  of  that  people  from 
whom  the  Messiah  was  to  come ;  but  the  spiritual  inherit- 
ance may  be  enjoyed  by  countless  multitudes.  Here,  then, 
as  in  the  case  of  types  in  general,  there  are  points  of  dif- 
ference as  well  as  of  resemblance.  To  all,  without  ex- 
ception, the  spiritual  blessing  is  preached,  and  all  may 
enjoy  it  on  believing  the  Gospel.  Accordingly,  the  con- 
demnation of  the  unbelieving  Jews  is  declared  to  be  the 
result  of  their  own  guilt,  in  rejecting  Him  whom  God  had 
laid  as  the  sole  foundation  of  acceptance  with  Heaven. 
Rom.  ix.  31 — 33.  It  was  this,  and  not  some  deed  of  ex- 
clusion, which  was  the  cause  of  their  ruin ;  for  none  are 
excluded  who  do  not  exclude  themselves.     The  great  ob- 


188  THE  MANNER  IN   V.'IIICII  THE  SCRIPTURES 

ject  of  ihe  apostle  in  this  and  in  the  eleventh  chapter,  is  to 
establish  what  he  teaches  in  chap.  iii.  22 — 24,  and  x.  12, 
13,  namely,  that  salvation  is  of  pure  grace,  and  that  this 
grace  is  proclaimed  indiscriminately  to  all  men,  of  what- 
ever class  or  character.  I  do  not  mean  merely  that  these 
j)assages  are  in  harmony,  for  I  need  not  tell  you  that  there 
is  no  inconsistency  between  any  one  part  of  Scripture  and 
another.  I  mean  that  in  the  former,  he  makes  the  princi- 
ple that  salvation  is  the  fruit  of  pure  grace,  to  bear  upon 
certain  special  reasonings  of  the  Jews,  and  by  a  train  of 
argument  he  infers  from  this  principle,  that  the  blessings 
of  he  kingdom  of  heaven  are  bestowed  by  God  according 
to  the  sovereign  pleasure  of  his  goodness.  The  object  is 
at  once  to  refute  the  particular  notions  of  the  Jews,  and  to 
establish  the  general  truth  that  in  every  case  salvation  is 
the  gift  of  the  self-moved  love  of  the  Almighty.  In  a  word, 
it  is  to  establish  the  principle  taught  the  Israelites  by  Mo- 
ses, when  he  told  them,  that  the  guilt  of  the  Canaanites 
was  the  cause  of  their  expulsion,  and  the  sovereign  favor  of 
God  the  reason  why  the  seed  of  Abraham  should  inherit 
the  land.  Deut.  ix.  4,  5.  In  this  sovereignty,  however, 
there  is  nothing  like  caprice :  for  there  are  reasons  in  tho 
Divine  mind  for  every  step  which  is  taken ;  but  in  many 
cases  they  arc  not  revealed  unto  us,  so  that  we  must  refer 
them  to  the  will  of  God. 

The  Scripture  doctrine  of  election,  then,  is  but  another 
name  for  the  doctrine  of  free  grace.  It  teaches  that  all  are 
righteously  condemned,  that  none  can  have  the  smallest 
claim  upon  God,  and  that  the  divine  gifts  are  the  fruit  of 
unmerited  favor  and  of  God's  own  free  choice.  It  is  in- 
troduced, therefore,  for  the  purpose  of  teaching  Christians 
to  cherish  humility  and  gratitude,  by  impressing  them  with 


INTRODUCE  THE  DIVINE  PURPOSES.  189 

the  conviction,  that  to  the  divine  mercy  and  free  bounty 
they  are  indebted,  not  only  for  the  gill;  of  the  Redeemer,  but 
also  for  that  gracious  influence  of  the  Holy  Spirit  which  in- 
clined their  depraved  hearts  to  embrace  the  Gospel.  1 
Thess.  i.  2—5.  Ephes.  i.  3,  4.  1  Cor.  i.  27—31.  This 
latter  consideration  shows  why  it  was  that  the  apostles, 
when  they  directly  introduced  the  subject,  did  it  almost  ex- 
clusively in  their  addresses  to  believers,  instead  of  dwell- 
ing on  it  in  their  general  preaching. 

Another  reason  for  representing  this  plan  as  thus  fixed, 
is,  that  it  is  calculated  to  confirm  our  faith  in  the  accom- 
plishment of  the  divine  promises,  and  so  to  promote  our 
comfort  and  obedience.  It  is  as  if  the  sacred  writers  had 
said, — "This  is  no  upstart  plan  which  we  are  preaching 
to  you — it  is  not  the  result  of  momentary  caprice;  our  gos- 
pel proclaims  an  old  and  an  immutable  purpose ;  doubt  not 
then  its  accomplishment,  but  be  animated  by  the  sure  and 
certain  hope,  that  all  shall  be  fulfilled."  Acts  xxvi.  22,  23. 
Rom.  xvi.  25,  26.  This  is  included  in  what  is  taught  in 
Rom.  xi.  29,  where  we  are  told,  that  the  gifts  and  calling 
of  God  are  without  repentance,  or  change,  in  the  author  of 
the  plan  of  mercy ;  and  it  is  included  likewise  in  the  argu- 
ment in  Gal.  iii.  17,  that  the  promise  previously  made,  the 
law  given  after  could  not  disannul. 

We  need  not  hesitate,  then,  to  commit  our  all  to  the  Sa- 
viour, and  to  confide  in  this  plan  of  redemption ;  for  it  is 
no  novel  scheme,  but  the  result  of  an  ancient  purpose,  to 
the  accomplishment  of  which,  all  the  dispensations  under 
which  the  church  has  been  placed,  and  all  the  events  of 
providence,  are  made  to  be  subservient.  It  follows,  that 
when  we  see  the  freeness  of  divine  grace,  as  displayed  in 
this  plan  of  salvation,  and  the  complete  security  of  all 


190  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

who  trust  in  it,  we  have  obtained  the  knowledge  of  the 
great  thing  which  it  is  the  design  of  the  Scriptures  to  teach 
us  by  what  they  say  on  this  subject.  Rom.  xi.  6.  Con- 
nected with  this  is  the  encourajTcmcnt  which  Christians 
have  to  persevere  in  the  faith  and  obedience  of  the  gospel. 
They  are  animated  by  the  assurance  thus  afforded  them, 
that  they  shall  never  be  forsaken,  and  that  their  labor  shall 
not  be  in  vain,  but  shall  terminate  in  a  glorious  triumph. 
2  Tim.  i.  8,  9,  10.     1  Cor.  i.  8,  9. 

Sometimes  the  subject  is  introduced  to  inculcate  the  ne- 
cessity of  personal  holiness.  Thus  Christians  are  remind- 
ed that  such  is  the  character  which  God  hath  approved,  and 
that  they  have  been  chosen  by  Him,  not  because  they  were, 
but  that  they  might  be  holy.  Ephes.  i.  6.  1  Pet.  i.  2. 
The  end  of  their  election  is  holiness,  and  both  the  end  and 
the  means  arc  included  in  the  purposes  of  Heaven.  This 
doctrine  is  never  introduced  but  for  practical  ends,  and  it  is 
perverted  when  taught  abstracted  from  those  distinct  prac- 
tical purposes.  Any  view  of  it  which  leads  us  to  be  neg- 
ligent in  duty,  or  to  fancy  ourselves  free  from  moral  re- 
sponsibility, must  be  wrong,  because  it  cannot  be  good  or 
profitable  to  tiie  characters  of  men. 

The  subject  is  introduced  likewise,  in  order  to  encourage 
Christians  amidst  the  afflictions  of  life.  Thus,  in  the  eighth 
chapter  of  the  epistle  to  the  Romans,  the  apostle  shows,  that 
all  who  believe,  whether  Jews  or  Gentiles,  arc  the  children 
of  God,  and  joint  heirs  with  Christ  of  the  heavenly  inher- 
itance. But  as  the  Saviour  went  to  glory  through  much 
tribulation,  so  the  degree  in  which  we  shall  enjoy  it  will 
be  proportioned  to  the  degree  of  our  conformity  to  him,  as 
a  patient  sufferer.  Affliction,  accordingly,  has  been  the  lot 
of  the  Church  of  God  from  the  very  beginning ;  and  even 


INTRODUCE  THE  DIVINE  PURPOSES.  191 

the  apostles  and  others,  who  had  the  first  or  most  excellent 
fruits  of  the  Spirit,  suffered  the  pressure  of  affliction,  and 
panted  for  the  second  coming  of  Christ,  when  their  salva- 
tion and  bliss  should  be  completed.  In  the  midst  of  all 
their  infirmities,  however,  they  were  supported ;  for  all 
things  were  made  to  work  together  for  good  to  them  who 
loved  God,  and  were  called  out  of  the  world,  according  to 
the  divine  purpose  of  fitting  them  by  sufferings  for  the  hea- 
venly kingdom.  For  whom  he  did  foreknow,  or  previously 
regarded  with  particular  favor,  and  designed  to  elevate  to 
the  most  exalted  bliss,  he  fore-appointed  to  sufferings;  that, 
being  conformed  to  the  image  of  the  first-born  of  the  fam- 
ily,  who  was  a  man  of  sorrows,  they  might  by  this  means 
be  made  meet  for  being  conformed  to  him  in  glory.  And 
all  who  shall  thus  be  exalted  he  calls  out  of  the  world  to 
confess  the  truth,  and  to  suffer  for  its  sake ;  and  whom  he 
thus  calls  by  the  belief  of  the  truth,  he  justifies,  by  pardon- 
ing their  sins,  and  giving  them  a  title  to  eternal  life ;  and 
whom  he  thus  honors,  he  glorifies  at  last,  after  having,  by 
the  sufferings  of  this  state,  tried,  exercised,  and  strength- 
ened the  principles  of  piety  in  their  minds,  and  so  fitted 
them  for  the  glory  to  be  revealed.  Such  a  view  of  the 
subject  is  well  calculated  to  encourage  Christians  to  the  ex- 
ercise of  patience,  and  to  fill  them  with  joy  in  all  their  trib- 
ulations. 

I  have  not  the  most  distant  intention  to  circumscribe  the 
proofs  of  the  divine  sovereignty  in  dispensing  the  blessings 
of  grace.  So  far  from  this,  the  view  which  has  been  given 
of  the  passages  of  Scripture  referred  to,  establishes  the 
principle  that  God  has  a  right  to  dispense  his  favor  as  he 
sees  good.  My  only  wish  is,  to  show  how  the  Scriptures 
teach  this  important  truth,  and  the  uses  to  which  they  have 


192  THE  MANNER  IN  AVIIICU  THE  SCRIPTURES 

applied  it.  It  is  a  truth  which,  when  scripturally  understood, 
is  fitted  to  awaken  the  ungodly  ;  and,  at  the  same  time,  in- 
stead of  being  calculated  to  discourage  the  awakened  sin- 
ner, it  is  expressly  exhibited  for  the  very  purpose  of  en- 
couraging the  most  guilty  and  unworthy  to  cast  themselves, 
as  they  are,  into  the  arms  of  this  sovereign  and  rich  grace 
of  God.  It  solemnly  reminds  the  sinner,  that  he  is  entirely 
at  the  divine  mercy,  and  strips  him  of  every  self-righteous 
hope,  but  removes  every  cause  of  despair,  and  invites  the 
most  self-condemned  to  the  mercy-scat. 

Such  are  the  consolatory  and  practical  views  with  which 
this  subject  is  introduced  in  Scripture, — views  far  removed 
from  abstract  discussion,  and  from  the  perplexing  and  un- 
availing, and  even  impious,  curiosity  in  which  numbers  in- 
dulge on  subjects  which  arc  not  aniong  the  things  revealed 
unto  us.  It  is  edifying  to  observe  how  the  apostles  unite 
the  display  of  free  mercy  and  rich  grace  in  the  plan  of  re- 
demption, with  the  salutary  influence  of  the  ills  and  trials 
of  life  in  cherishing  the  principles  of  piety,  and  accom- 
plishing the  designs  of  God. 

There  is  still  another  connexion  in  which  this  subject 
is  introduced — namely,  when  circumstances  required  that 
gainsayers  should  be  told  that  the  gospel  was  certain  of 
success,  whatever  they  might  expect,  and  however  much 
they  might  oppose  and  despise  it ;  and  when  the  people  of 
God  need  to  be  comforted  under  the  depression  of  the  cause 
of  truth.  Of  the  former  we  have  a  strong  example  in 
Matth.  xi.  26,  27.  The  things  said  to  be  "hid  from  the 
wise  and  the  prudent  of  this  world,"  are  so,  not  by  any 
positive  act  of  God  upon  their  minds,  but  by  the  very  plain 
and  simple  manner  in  which  they  arc  revealed.  At  this 
the  self-conceited  lake  ollence ;  and,  in  consequence,  they 


INTRODUCE  THE  DIVINE  PURPOSES.  193 

are  often  left  to  their  own  vain  delusions,  while  those  whom 
they  despise  are  led  by  the  simplicity  of  divine  truth,  through 
the  blessing  of  Heaven,  to  the  knowledge  and  faith  of  the 
humblino;  doctrines  of  the  cross.     The  desio;n  of  our  Lord 
was  to  awaken  the  proud  and  the  self-sufticient  to  a  sense 
of  their  danger,  and  to  convince  them  that,  if  they  were 
wise,  they  should  be  so  for  themselves,  or  they  should  reap 
all  the  advantage ;  but  that,  if  they  scorned,  they  alone 
should  bear  it,  or  the  loss  should  be  all  their  own ;  for  of 
them  the  Saviour  was  completely  independent.*     Thus, 
when  the  Jews  were  taking  offence  at  the  doctrine  concern- 
ing himself  as  the  Bread  of  Life,  he  proceeded  to  say,  "All 
that  the  Father  giveth  me  will  come  to  me  ;"  which  was  like 
saying,  "  Though  ye  believe  not,  but  reject  me,  yet  shall  I 
not  be  wanting  of  subjects  :  my  cause  must  prosper,  and 
my  kingdom  shall  be  established  and  extended ;  for  such 
is  the  will  of  God,  that  my  undertaking  cannot  be  fruit- 
less and  I  shall  not  lose  my  reward,  do  what  you  may." 
These  thoughts  animated  his  mind,  and  so  ought  they  to 
encourage  the  minds  of  his  people.     But  to  show  that  he 
was  far  from  meaning  that  there  were  any  excluded  from 
mercy  who,  as  perishing  sinners,  should  come  to  him  for 
life,  he  immediately  added,  "And  whosoever  cometh  to  me, 
I  will  in  no  wise  cast  out."     John  vi.  37.     In  like  manner 
he  said,  after  the  warning  I  have  just  referred  to  in  the 
gospel  by  Matthew,  "  Come  unto  me,  all  who  labor  and  are 
heavy  laden,  and  I  will  give  you  rest."     It  is  true  that 
these  truths  are  often  elsewhere  directly  taught ;  but  it  is 
a  very  common  thing  in  Scripture  to  introduce  the  same 

*  The  doctrine  as  taught  by  him  "  is  not  designed  to  supersede 
universal  invitations  :  but  to  provide  against  their  being  universally 
unsuccessful."     Fuller's  Dialogues  and  Essays,  page  149, 
17 


194  THE  MANNER  IN  WHICH  THE  SCxlIPTURES 

truths  in  some  new  connexion,  and  to  apply  ihcm  to  some 
special  object.  And  hence  the  wonderful  adaptation  of  the 
word  of  God  to  different  characters  and  states  of  mind. 
This  indeed  is  one  special  means  of  augmenting  that  prac- 
tical tendency  by  which  it  is  distinguished.  Why  then  ob- 
ject, on  this  ground,  to  the  view  which  has  now  been  given 
of  the  passages  in  question. 

Full  and  free  forgiveness  is  provided  for  all  who  come 
to  him  ;  and  however  many  turn  to  God  in  the  name  of 
Christ,  they  shall  undoubtedly  be  accepted  of  him,  for  the 
sake  of  that  atonement  which  he  hath  made  for  sin.  The 
gospel  is  commanded  to  be  preached  to  every  creature; 
and  without  a  single  exception,  whosoever  believeth  it  shall 
be  saved.  But  while  all  are  invited  to  come  to  the  Saviour, 
such  is  the  enmity  of  the  carnal  mind — such  the  perversion 
of  the  human  heart,  that  sinners  obstinately  refuse  to  come. 
What  is  it,  then,  that  can  give  us  confidence,  and  inspire 
us  with  hope,  in  proclaiming  the  truth  to  such?  Here  the 
Scriptures  direct  us  to  the  purpose  of  God,  and  encourage 
us,  as  Paul  was  encouraged,  when  it  was  said  to  him,  "  Be 
not  afraid,  but  speak,  for  I  have  much  people  in  this  city." 
Acts  xviii.  10;  and  xxviii.  28.  Isaiah  xlii.  4;  and  liii.  10, 
11,  12.  The  design  of  such  passages  is  to  show,  that  God 
hath  secured  the  gospel  against  being  universally  rejected, 
and  not  to  represent  any  as  excluded  from  its  mercy.  The 
question  at  last  will  not  be,  "  IIow  were  you  led  to  come?" 
but  '■'■did  you  come?"  Every  one  who  comes  has  the 
promise  of  being  accepted.  Let  the  encouragement  thus 
given  us  to  declare  the  truth  be  received,  and,  at  the  same 
time,  let  not  the  door  be  shut  unto  any. 

In  connexion  with  this,  it  may  be  proper  to  notice,  that 
this  subject  is  introduced  to  prevent  the  Jewish  believers 


INTRODUCE  THE  DIVINE  PURPOSES.  195 

from  being  stumbled  when  they  saw  the  unbelief  and  the 
consequent  rejection  of  their  kinsman.  V/e  accordingly 
find,  that,  in  order  to  convince  them  that  these  things  were 
not  proper  causes  of  surprise,  the  apostle  shows  that  the 
rejection  of  the  gospel  by  the  great  body  of  the  Jews  had 
been  distinctly  foreseen  and  predicted  by  God,  Rom.  x.  19 
— 21;  xi.  10,  11,  20 — 32;  that  therefore  the  plans  of 
Heaven  were  not  marred,  nor  had  the  word  of  God  failed 
— neither  had  he  been,  as  it  were,  disappointed,  and  laid 
under  the  necessity  of  calling  the  Gentiles  in  order  to  rec- 
tify an  ill-devised  scheme.  So  far  from  being  a  sudden  or 
an  after  thought,  the  calling  of  the  Gentiles  was  a  part  of 
his  original  purpose,  and  quite  in  accordance  with  the  free- 
ness  of  the  gospel. 

The  universal  proclamation  of  mercy  rests  upon  the  in- 
finite value  of  the  atonement  of  Christ, — in  which  there  is 
such  a  fulness  of  satisfaction  as  is  sufficient  for  the  salvation 
of  the  whole,  were  the  world  to  believe  in  him.  In  conse- 
quence of  the  infinite  worth  of  the  sacrifice  of  Christ,  no- 
thing connected  with  the  moral  government  of  God  hinders 
any  sinner  from  returning  to  him ;  and  upon  this  ground 
sinners  are  indefinitely  invited  to  return  to  him  through 
Jesus  Christ ;  and  herein  lies  the  great  difference  between 
them  and  fallen  angels,  in  the  present  state.  The  infinite 
worth  of  the  death  of  Christ,  and  not  their  ignorance  of  the 
divine  purposes,  is  the  basis  on  which  men  are  indiscrimi- 
nately called  on  to  come  to  the  Saviour.  Indeed,  it  were 
unworthy  of  God  to  make  ignorance  the  ground  of  obliga- 
tion. We  ought  not  to  confound  a  moral  constitution  with 
a  merely  civil  transaction  ;  and  thence  nicely  calculate  the 
proportion  between  the  measure  of  sufi^erings  and  the  ex- 
tent of  forgiveness,  which  must  lead  to  low  and  contracted 


196  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

views  of  the  mediation  of  Christ.     Sin  is  a  crime  against 
the  Moral  Governor  of  the  world,  and  satisfaction  for  it  re- 
quires to  be  made  on  public  principles,  and  not  on  those 
which    regulate   private   contracts    among   men.      \\'hen 
Christ  is  said  to  have  given  himself  a  ransom  for  us,  the 
meaning  is,  that,  in  consequence  of  what  he  has  done  in 
our  behalf,  we  are  delivered  from  the  desert  of  our  sins,  as 
righteously  as  a  debtor  is  delivered  from  the  demands  of 
law  when  his  debt  is  paid.     Let  the  atonement  ever  be 
viewed  in  its  true  granducr,  as  "  a  general  manifestation  of 
the  righteous  character  of  Ciod,  and  a  general  vindication 
of  his  justice  in  the  remission  of  sins,  sufficient  to  maintain 
his  authority  unimpaired,  and  to  make  his  law  honorable, 
and,  from  its  nature,  fitted  to  give  hope  to  tlie  most  guilty 
of  mankind."  Luke  xxiv,  4G,  47.  Acts  x.  43.  1   Tim.  ii.  6. 
Let  no  perplexing  thoughts  be  indulged  relative  to  the 
extent  of  the  death  of  Christ.     The  necessity  for  the  par- 
ticular nature  of  his  atonement  arose,  not  from  the  number 
of  persons  to  be  redeemed  by  it,  but  from  the  judicial  effect 
of  sin  itself.     Nothing  less  could  have  been  sufficient  for 
the  redemption  of  any  one  of  them — nor  could  any  thing 
moi'e  have  been  requisite  for  the  redemption  of  all  sinners, 
supposing  all  of  them  were  saved.     And  while  none  are 
justified  as  elect — but  as  mankind  sinners,  who  are  betaking 
themselves  to  this  atonement  and  righteousness  by  faith ;  all 
of  these  are  warranted  to  do  so,  wherever  the  gospel  comes. 
Such  is  the  intrinsic  sufficiency  of  our  Lord's  dtath,  his 
atonement  and  righteousness,  that  there  is  a  ground  of  suf- 
ficient validity  and  extent  for  the  most  free  and  extensive 
call  of  the  gospel  to  sinners  of  mankind."*     W'lvai  vindi- 


•  Sacred  Contcinplations  by  Adam  Gib,  p.  237. 


INTRODUCE  THE  DIVINE  PURPOSES.  197 

cates  one  act  of  pardon,  then,  will  vindicate  many.  That 
which  sinners  are  called  to  believe  remains  an  eternal  truth, 
whether  they  credit  it  or  not.  [t  respects  the  full  sufficien- 
cy of  the  blood  of  Christ  to  take  away  the  sins  of  every 
child  of  Adam  who  comes  to  it  for  relief,  and  the  free  ac- 
cess which  every  sinner  has  to  it,  however  great  may  be 
his  guilt  and  demerit.  Rom.  iii.  22 — 26.  2  Cor.  v.  18 — 
21.  1  John  i.  7,  and  2  John  i.  2.  Had  more  been  saved 
than  actually  will  be,  his  sufferings  had  not  been  greater 
than  they  were.  There  can  be  no  defect  of  sufficiency  in 
his  sacrifice,  for  any  more  than  infinitely  meritorious  it 
could  not  be,  and  hence  the  Scriptures  contain  the  most 
unlimited  invitations  to  all  to  confide  in  his  atonement. 

It  ought  never  to  be  forgotten,  that  the  first  Christian 
teachers  never  indulged  in  perplexing  subtilties,  but  were 
occupied  with  matters  of  vastly  greater  moment ;  and  often 
warned  their  disciples  against  a  disputatious  turn  of  mind. 
They  teach  us  that  the  condemnation  of  the  impenitent  at 
last  will  not  turn  upon  any  such  principle  as  that  of  a  deed 
of  exclusion ;  for  no  such  thing  exists.  Their  condemna- 
tion will  rest  upon  their  wilful  rejection  of  the  gospel, 
which  proclaimed  to  them  the  all-sufficiency  of  the  atone- 
ment, and  through  which  they  had  been  saved  had  they 
believed  in  it :  And,  on  the  other  hand,  such  as  are  in  that 
day  called  to  everlasting  life,  will  not  be  so,  simply  on  the 
ground  of  some  secret  purpose,  but  as  persons  whose  prin- 
ciples and  character  have  been  changed  by  believing  in 
Christ ;  and  who  in  consequence  are  children  of  God,  and 
meet  for  the  kingdom  of  heaven.  How  painful  it  is  to  hear 
a  person,  when  blamed  for  a  fault,  say,  "  I  could  not  get 
past  it,  for  it  was  a  part  of  my  lot."  Does  not  this  senti- 
ment steel  the  heart  against  a  conviction  of  guilt  I 
17* 


198  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

The  vessels  of  wrath,  or  the  unbelieving  Jews,  we  are 
told,  were  fitted  to  destruction.     Now,  it  appears  from  the 
connexion,  that  the  verb  is  in  the  middle  voice,  and,  of 
course,  that  the  meaning  is  that  they  had  jitted  themselves 
to  destruction  by  their  rejection  of  the  gospel.     Rom.  ix. 
22.     And  by  parity  of  reasoning,  all  who  act  as  did  the 
unbelieving  Jews,  fit  themselves  for  perdition,  for  the  case 
of  the  Jews  is  introduced  to  establish  and  illustrate  a  gene- 
ral principle.     No  man  will  be  condemned  at  last  because 
God  has  appointed  him  the  perdition,  nor  because  God  has 
not  appointed  him  to  be  saved,  but  because  of  his  own 
wickedness.     The  salvation  of  sinners  is  invariably  as- 
cribed to  the  good  pleasure  of  the  will  of  God — that  is,  his 
free  and  self-moved  love,  or  his  sovereign  will ;  Ephes.  i. 
9,  ii.  4  ;  but  the  misery  of  the  condemned  is  never  ascribed 
to  his  mere  good  pleasure,  but  always  to  their  own  guilt 
and  rebellion.     No  man  will  be  able  to  say  at  last,  "  1  am 
doomed  to  misery,  just  because  it  is  the  will  of  God  that  I 
should  be  so."     If  the  condemned  could  persuade  them- 
selves that  their  doom  was  the  effect  of  the  mere  will  of  a 
superior  power,  then  hell  would  in  a  great  measure  cease 
to  be  hell.     But  the  bitterness  of  their  misery  will  arise 
from  the  conviction  that  they  are  justly  condemned,  and 
that  they  are  only  reaping  the  fruit  of  their  own  deeds. 

The  sovereignty  of  God  should  never  be  confounded 
with  his  sujjremacy.  The  former  is  the  right  he  possesses 
to  bestow  good  of  any  kind,  in  any  degree,  and  in  what- 
ever manner  he  pleases,  not  only  where  there  is  no  claim, 
but  where  there  is  the  greatest  demerit.  It  is  as  absurd, 
then,  to  speak  of  the  sovereign  justice  as  of  equitable 
mercy.  In  punishing  sin,  God  acts  as  a  Judge,  and  ac- 
cording to  the  claims  of  Justice  and  the  sanction  of  his 


INTRODUCE  THE  DIVINE  PURPOSES.  199 

law ;  but  in  the  bestowing  of  salvation,  though  he  acts  in 
consistency  with  the  law,  and  in  a  way  highly  honorable  to 
justice,  he  acts  as  a  sovereign  benefactor  who  dispenses  his 
favors  according  to  his  pleasure.  The  sum  of  the  whole 
is,  that  when  men  suffer  they  do  so  because  they  have  sin- 
ned, and  therefore  deserve  punishment ;  and  when  they  are 
saved  and  blessed,  they  are  so  of  free  and  sovereign  fa- 
vor. Justice  gives  to  all,  without  respect  to  persons,  what 
is  due  to  them,  whether  it  be  good  or  evil ;  but  sovereignty 
is  restricted  to  the  communication  of  good  only,  and  good 
too  that  is  undeserved. 

To  represent  God  as  impelling  men  to  sin,  or  as  doom- 
ing them  to  perdition,  by  an  act  of  mere  sovereignty,  ir- 
respective of  their  character  and  conduct,  is  deeply  to  re- 
proach him.  It  is  to  proceed  upon  an  erroneous  view  of 
what  his  sovereignty  is,  and  virtually  represents  it  as  tan- 
tamount to  a  right  to  be  unjust.  The  evil  and  the  danger 
of  a  principle  such  as  this  I  need  not  stop  to  exhibit.  The 
friends  of  evangelical  doctrine  are  often  charged  with  hold- 
ing such  sentiments ;  but  the  charge  is  unjust. 

According  to  the  idiom  of  the  Scripture  language,  words 
of  an  active  signification  are  oflen  used  to  express,  not  the 
doing  of  the  thing  said  to  be  done,  but  the  permission,  or 
the  prediction  of  it.  Rev.  xi.  2,  and  xiii.  5.  Thus  it  is  said, 
that  God  hardened  the  heart  of  Pharaoh,  when  all  that  is 
meant  is,  that  he  suffered  him  to  take  occasion  from  the  re- 
spite granted  him,  or  from  his  being  "  raised  up,"  that  is, 
preserved,  to  harden  his  heart  himself.  Exod.  vii.  3,  com- 
pared with  viii.  15 — 32.  Rom.  ix.  17, 18.  It  is  true  that 
God  might  have  cut  him  off  at  the  commencement  of  his 
wicked  career,  instead  of  removing  from  time  to  time  the 
judgments  which  successively  were  poured  on  him,   and 


200  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

thus  in  liis  forbearance  and  long-suffering  sparing  him. 
And  it  is  also  true,  that  had  God  done  the  former,  Pharaoh 
would  not  have  had  the  opportunity  of  sinning  as  he  did, 
and  his  misery  had  not  been  so  great.  But  was  it  not  an 
act  of  kindness  to  remove  the  judgments  which  had  been 
sent?  If  Pharaoh  abused  this  to  the  hardening  of  his 
heart,  was  not  he  alone  to  blame  ?  Might  not  God  over- 
rule this  obstinacy  of  his  for  the  manifestation  of  his  pow- 
er, in  causing  the  world  to  see,  in  the  punishment  of  such 
insolent  wickedness,  that  it  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God  ?  In  Scripture  the  imperative  is 
often  used  in  the  sense  of  the  future,  as  in  Gen.  ix.  1. 
Deut.  xxxii.  49,  50.  Zccli.  xiii.  7.  compared  with  Matth. 
xxvi.  31.  Ezek.  xxxix.  17,  18.  Matth.  x.  13.  Now,  in 
translatinn;  a  lancuao-c,  the  idioms  of  which  are  different 
from  those  of  that  in  whicli  we  wish  them  to  be  understood 
— the  idioms  ought  not  to  be  retained,  for  if  they  are,  the 
meaning  of  the  words  is  not  given.  Isaiah,  for  instance, 
is  told  to  go  and  make  the  heart  of  Israel  fat,  and  to  make 
their  ears  heavy,  and  to  shut  their  eyes ;  when  the  mean- 
ing is  simply,  that  he  should  forctcl  that  they  themselves 
would  close  their  ears,  and  shut  their  eyes,  and  harden 
their  hearts.  Isa.  vi.  9, 10.  Matth.  xiii.  15.  Acts  xxviii. 
26,  27.  Thus,  too,  Jeremiah  is  said  to  have  been  set  to 
overthrow  and  to  establish  nations,  because  he  was  to  pre- 
dict their  overthrow  and  establishment ;  and  Ezekicl  tells 
us,  that  lie  came  destroy  the  city,  when  he  means  that  he 
only  came  to  foretel  its  destruction.  Ezek.  xliii.  3.  In  a 
word,  when  God  is  said  to  harden  n)on,  the  meaning  is, 
that  he  permits  them  to  abuse  his  long-suffering,  to  the 
hardening  of  their  own  hearts.  Rom.  ii.  4,  5;  ix.  22. 
Neh.  ix.  16,  28,  29. 


INTRODUCE  THE  DIVINE  PURPOSES,^  201 

You  mention  that  the  Scriptures  speak  of  some  as  re- 
probate characters.  With  regard  to  this,  it  is  sufficient  to 
say,  that  if  you  examine  the  connexions  of  the  passages 
where  this  expression  occurs,  you  will  find,  that  without  a 
single  exception  the  reference  is  to  what  takes  place  in  time, 
and  not  at  all  to  an  eternal  transaction.  The  term  repro- 
bate signifies  disapproved  ;  and  accordingly  the  word  ap- 
proved, is  used  as  its  opposite  in  2  Cor.  xiii.  7.  It  is  used 
to  denote  vile  affections,  base  principles,  odious  dispositions 
and  conduct,  which  are  all  connected  with  an  undlstin- 
guishing  and  perverse  judgment,  and  must  necessarily  be 
abhorred  of  God.  Jer.  vi.  30.  Rom.  i.  28.  2  Tim.  iii.  8. 
Titus  i.  16. 

The  divine  disapprobation  of  such  characters  is  express- 
ed by  it;  but  even  to  them  the  gospel  is  preached,  and  the 
promise  of  salvation  will  be  fulfilled  to  them  on  their  be- 
lieving in  Christ.  Indeed,  the  term,  though  generally  ap- 
plied only  to  more  than  ordinary  offenders,  is  applicable  to 
all  men,  for  all  have  sinned;  and,  in  the  sight  of  God,  are 
consequently  all  disapproved. 

It  is  deplorable  to  see  men  still,  as  of  old,  perverting  the 
word  of  God  to  their  own  destruction, — sitting  at  ease  in 
sloth  and  sin,  and  trusting  in  one  form  or  another  to  the 
supposed  orthodoxy  of  their  creed.  Many  in  this  country 
are  like  the  Jews,  who  professed  to  be  looking  for  the  Mes- 
siah, but  rejected  him  when  he  came.  Such  ought  seri- 
ously to  be  warned  of  their  danger.  The  Jews,  and  pros- 
elytes to  the  profession  of  their  faith  from  among  the  Gen- 
tiles, professed  to  worship  the  true  God,  and  to  be  waiting 
for  the  promised  Saviour:  Now,  had  they  improved  the 
means  of  grace  which  they  enjoyed,  they  would  have  un- 
derstood in  some  measure  his  character,  and  would  have 


202  THE  MATsNEt?   I?{   WHICH  THE  SCRIITURES 

had  their  minds  influenced  by  faith  in  it,  so  that  when  they 
heard  the  gospel  of  Jesus  they  would  have  believed  in  him, 
as  the  Redeemer  of  whom  Moses  and  the  prophets  wrote. 
Some  of  them  were  thus  influenced,  and  of  consequence, 
were  waiting  for  the  consolation  of  Israel,  and  looking  for 
redemption  in  Jerusalem.     Luke  ii.  25,  38.     Such  char- 
acters readily  embraced  Jesus  as  the  Messiah ;  as  soon  as 
they  heard  him  they  knew  his  voice,  and  followed  him  as 
their  promised  shepherd,  as  ho  himself  declared.     John  x. 
4 — 14.     But  others,  though  they  were  of  the  house  of  Is- 
rael, or  proselytes  to  the  Jewish  religion,  yet,  not  being 
children  of  God,   rejected   him ;    and   hence  our   Lord's 
words,   "  Had  ye  believed  Moses  ye  would  have  believed 
me,  for  he  wrote  of  me.     But  if  ye  believe  not  his  writ- 
ings, how  shall  ye  believe  my  words?"     The  cause  of  their 
unbelief  was  solemnly  declared  when  he  said,   "He  that 
is  of  God  heareth  God's  words :  ye  therefore  hear  them 
not,  because  ye  are  not  of  God."     Hence,  the  following 
contrast  is  stated  between  the  character  of  his  people  and 
that  of  his  enemies  : — "  But  ye  believe  not,  because  ye 
are  not  of  rny  sheep ;  as  I  said  unto  3'ou,  my  sheep   hear 
my  voice,  and  1  know  them,  and  they  follow  me."     Here 
their  present  character,  and  not  the  divme  purpose,  is  re- 
ferred to,  as  accounting  for  their  conduct :    In  this  last  pas- 
sage, the  people  of  Christ  are  called  his  sheep  ;  not  in  re- 
ference to  the  purpose  of  God,  but  as  actually  called  out 
of  tlic  world,  and  renewed  in  their  minds.     Tbcy  arc,  ac- 
cordingly, represented   as   knowing  and   listening  to   his 
voice,  and  as  following  him  when  he  calls  them.     In  this 
sense  the  Jews  in  general  were  not  his  sheep,  so  that  his 
meaning  in  the  passage  referred  to  is,  "  Ye  believe  not,  be- 
cause ye  are  not  of  those  who  are  waiting  for  the  consola- 


INTRODUCE  THE  DIVINE  PURPOSES.  203 

tion  of  Israel,  as  I  said  unto  you  (in  verses  3,  4,  and  5,) 
my  sheep  hear  my  voice,  and  I  know  them,  and  they  fol- 
low me."  Thus  we  have  two  classes  set  before  us, — the 
one  having  been  enlightened,  and  in  some  measure  sancti- 
fied, by  means  of  the  truth  taught  in  the  Old  Testament, 
believed  in  our  Lord  as  soon  as  they  heard  of  his  charac- 
ter, and  had  time  to  consider  it ;  us  in  the  case  of  Anna, 
Nathaniel,  and  Joseph  of  Arimathea,  among  the  Jews ; 
and  Cornelius,  among  the  Gentiles.  The  other  class,  al- 
though they  had  the  same  means  of  grace,  continued  blind 
to  the  true  character  of  God,  and  that  of  the  Messiah  ;  and, 
of  course,  when  they  heard  the  gospel  they  rejected  it. 

Much  is  said  in  Scripture  of  these  two  classes ;  and  im- 
portant are  the  lessons  which  may  be  learned  from  their 
history.  To  separate  these  two  bodies  and  to  manifest 
them,  was  one  great  object  of  our  Saviour's  ministry. 
John  ix.  39.  He  was  like  a  refiner's  fire  and  like  fuller's 
soap.  Mai.  iii.  2.  He  served  as  a  mark  for  contradiction, 
that  the  thoughts  of  many  hearts  might  be  disclosed.  His 
coming  brought  men  to  the  test,  and  showed  what  charac- 
ter and  disposition  they  were  of.  The  feelings  with  which 
this  subject  is  treated  is  a  call  to  us  seriously  to  ponder  it. 
In  the  thirteenth  chapter  of  the  Acts  of  the  Apostles, 
there  is  a  contrast  stated  betwixt  the  conduct  of  those  who 
contradicted  and  blasphemed  the  gospel,  and  that  of  those 
who  believed  it.  Verse  45.  The  former  judged  themselves 
unworthy  of  everlasting  life — that  is,  by  their  conduct  and 
language  they  passed  sentence  on  themselves,  as  unsuit- 
able subjects  for  the  kingdom  of  God.  Verse  46.  The  term 
unworthy  must  here  be  explained  by  the  sense  in  which 
the  term  worthy  is  used  in  the  following  passages: — 
"  Watch  ye,  therefore,  and  pray  always,  that  ye  may  be 


204  THE  MANNER  IN  WHICH  THE  SCBIFTUKES 

accounted  worthy  to  escape  all  these  things,  and  to  stand 
before  the  Son  of  Man."  Luke  xxi.  80.  "That  ye  may 
be  counted  worthy  of  the  kingdom  for  which  ye  also  suf- 
fer." 2  Thcs.  i.  5—11.  "They  shall  walk  with  me  in 
white,  for  they  are  worthy."  Rev.  iii.  4  In  these,  and  such 
like  passages,  it  does  not  mean  deserving,  as  if  the  parties 
addressed  could  merit  the  blessings  of  the  gospel ;  for  no 
one,  not  even  the  most  holy  of  the  redeemed,  can  merit 
eternal  life ;  but  it  means  suitable  siihjecis  for,  or  meet  for 
the  blessings  mentioned.  According  to  this,  the  term  un- 
worthy here  must  mean  unmeet  hv,  and  so  is  descriptive  of 
that  wickedness  of  character  which  manifested  that  they 
were,  in  fact,  his  most  bitter  enemies,  although,  as  pos- 
sessed of  the  means  of  grace,  it  was  humanly,  j^pcaking, 
to  be  expected,  that  they  would  in  principle  and  character 
be  suitable  subjects  for  the  kingdom  of  the  Messiah,  and 
that,  as  such  they  would  instanly  embrace  his  gospel. 

It  is  the  manner  of  God  to  speak  in  the  manner  of  men, 
who  have  their  expectations  of  fruit  raised  when  they  plant 
in  a  well-cultivated  soil.  Thus  Moses  speaks  of  it  as  a 
strange  thing  that  the  Israelites  should  continue  blind  and 
impenitent,  aflerthe  means  which  had  been  used  to  reclaim 
them.  Deut.  xxix.  2 — 4.  Our  Lord  also  represents  the  in- 
habitants of  the  cities  where  he  labored  as  acting  most  un- 
reasonably, and  as  most  inexcusable,  because  they  had 
advantages  more  than  sufficient  to  have  brought  them  to 
repentance  had  they  not  wickedly  abused  them.  Matt.  xi. 
20 — 24.  They  thus  verified  the  prophetic  language  of 
Isaiah,  who  parabolically  represents  the  advantage  of  Israel 
as  the  inclosed  and  highly  favored  vineyard  of  God,  the 
abuse  of  those  advantages,  and  the  consequent  aggravation 
of  their  guilt  and  j)unishment.  God  is  represented  by  him  as 


INTRODUCE  THE   DIVINE  PURPOSES.  205 

looking  that  his  vineyard  should  bring  forth  grapes  ;  but  it 
brought  forth  wild  grapes.  Isa.  v.  1—4.  Nothing  can  be 
more  plain  than  that  the  Jews  are  considered  as  enjoying 
advantages  more  than  sufficient  for  their  being  a  righteous 
people,  had  they  been  of  a  right  temper.  God,  so  to  speak, 
had  a  right  to  expect  that  when  his  Son  appeared  his  own 
would  receive  him  ;  but  we  see  that  in  Antioch,  as  in  other 
places,  they  did  not.  Matt.  xxi.  37. 

The  particular  object  of  the  historian  here,  is  to  show, 
not  so  much  how  the  people  at  large  received  the  gospel, 
as  how  it  was  received  by  those  who  previously  were 
worshippers  of  the  true  God,  without  uniting  wiih  the 
Jewish  people;  and  such  there  appears  to  have  been  amono- 
those  called  by  the  general  name  of  Gentiles,  in  verses  42 
and  48.  Proper  attention  to  the  general  scope  of  the  nar- 
rative, will  serve  to  show  that  such  v/as  one  principal  ob- 
ject of  the  writer.  Respecting  the  reception  of  the  gospel 
on  the  part  of  the  idolatrous  Gentiles,  very  general  lan- 
guage is  used,  it  being  merely  said,  "the  word  of  the  Lord 
was  published  throughout  all  the  region."  Such  ihen,  of 
the  worshippers  of  the  true  God  as,  by  means  of  the  truth 
taught  in  the  Old  Testament,  and  the  grace  of  God  ac- 
companying it,  were  in  readiness  for  the  kingdom  of  Gcd,  be- 
cause,  instead  of  looking  for  a  temporal  kingdom,  they  were 
looking  for  eternal  life,  were,  of  course,  disposed  to  receive 
the  new  covenant  revelation  respecting  it,  as  soon  as  stated 
to  them.  In  other  words,  they  who,  by  the  means  I  have 
mentioned,  were  previously  possessed  of  principles  which 
accorded  with  the  clearer  revelation  of  the  apostle's  gospel, 
and  which,  of  course,  prepared  for  a  cordial  reception  of  it, 
at  once  believed  it,  and  looked  for  the  mercy  of  the  Lord 

Jesus  Christ  unto  eternal  life,  so  clearly  brought  to  hVht 
18  ^  t.  b 


206  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

through  his  resurrection  and  glory,  and  promised  to  all  his 
people,  as  the  gift  of  God  through  him.  The  reception  oi* 
one  part  of  truth  prepares  for  the  reception  of  another; 
and  the  neglect  or  rejection  of  smaller  degrees  of  it,  paves 
the  way  for  an  obstinate  rejection  of  greater. 

I  speak  at  present,  you  will  observe,  of  the  meaning  of 
this  part  of  Scripture,  and  of  its  precise  bearings  on  the 
subject  in  question ;  and  I  wish  to  impress  your  mind  and 
my  own  with  a  sense  of  the  duty  and  importance  of  a  con- 
scientious improvement  of  the  blessings  we  enjoy.  The 
view  I  have  given  of  the  passage,  is  substantially  that  which 
is  given  by  Dr.  Doddridge,  who,  with  many  others,  thinks 
that  the  word  from  which  that  here  rendered  "ordained" 
comes, and  which  in  1  Cor.  xv.  15,  is  rendered  "addicted," 
and  in  several  places  "appointed,"  generally  signifies,  in 
its  passive  form,  "men  who,  having  been  appointed  for 
some  military  expedition,  and  set  in  their  proper  office,  as 
we  render  it,  Luke  vii.  8,  are  drawn  up  in  battle  array  for 
that  purpose.  So  that  it  expresses,  or  refers,  he  says,  at 
once  to  the  action  of  their  commander  in  marshalling  them, 
according  to  the  plan  he  has  formed  in  his  own  mind,  and 
to  their  own  presenting  themselves  in  their  proper  places, 
to  be  led  on  to  the  intended  expedition."  And  he  adds, 
"that  this  he  takes  to  be  precisely  its  sense  here."  The 
passage  has  been  used  to  darken  the  doctrine  of  the  grace 
of  God,  by  representing  the  disposition  of  mind  referred  to 
as  the  result  of  mere  human  agency  ;  but  this  arises  from 
not  considering  the  different  parts  of  the  narrative  in  con- 
nexion with  themselves  and  with  the  rest  of  Scripture.  It 
is  evident  from  Scripture,  and  from  the  nature  of  the  case, 
that  every  one  who  embraced  the  aposth.-'s  revelation,  was 
led  by  divine  influence  to  do  so,  according  to  the  gracious 


INTRODUCE  THE  DIVINE  PURPOSES.  207 

purpose  of  God  to  call  them,  and  list  them  (as  it  were)  in 
their  proper  places  under  the  great  Captain  of  Salvation. 
There  is  a  wide  difference,  however,  between  the  truth  of  a 
doctrine,  and  its  being  the  truth  directly  taught  in  a  particu- 
lar passage ;  and  my  object  is  to  show  that  the  passage  in 
question  by  no  means  justifies  abstract  discussions  on  the 
subject  of  the  eternal  purposes  of  Heaven.  It  is  one  thing, 
too,  for  a  particular  truth  to  be  implied  in  a  passage,  or  to 
be  legitimately  inferrible  from  it,  and  another  for  it  to  be 
the  direct  object  of  the  passage  to  teach  it.  "We  surely 
cannot  suppose,  that  all  in  that  place,  who  ever  were  to  em- 
brace the  gospel,  did  soa^  that  time,  and  that  their  number 
was  then  summed  and  shut  up."  This  were  utterly  at 
variance  with  the  history  of  the  progress  of  the  truth,  for 
we  always  find  that  some  were  led  to  embrace  it  at  one 
time,  and  some  at  another. — But  it  is  perfectly  natural  to 
conclude,  that  all  who  had  previously  received  that  mea- 
sure of  the  Old  Testament  truths,  which  they  knew,  would 
instantly  embrace  the  clearer  discoveries  of  those  very 
truths  which  now  was  afforded  them. 

A  contrast  is  stated  between  those  who,  like  the  great 
body  of  the  Jews,  were  looking  for  an  earthly  deliverance, 
and  those  who  were  waiting  for  spiritual  and  everlasting 
salvation  and  blessedness.  The  former  took  offence  at  the 
holy  and  the  humbling  testimony  of  the  apostles,  but  the 
latter  found  in  it  the  very  thing  after  which  they  panted  ; 
and  hence  they  received  it  with  joy.  To  them  it  was  as 
the  opening  of  a  well  of  living  water,  of  which  they  drank 
to  the  satisfying  of  their  souls.  The  great  body  of  such 
characters  were  among  the  Gentiles  ;  and  thus  reminds  us 
of  what  is  stated  in  Matt.  viii.  10.  and  John  xii.  20,  21. 

In  the  case  of  those  who  rejected  the  Saviour,  there  was 


208  THE  MANJVER  IN  WlllCn  THE  SCRIPTUKES 

given  an  awful  and  humbling  display  of  human  depravity 
in  the  midst  of  the  moans  of  grace,  and  amidst  loud  and 
warm  professions  of  piety.  In  the  case  of  those  wlio  em- 
braced the  gos])el,  we  have  a  display  of /rce  and  ejjicaciovs 
grace,  by  which  they  were  taught  of  God,  and  led  to  the 
Redeemer  of  sinners.  The  former  perished  in  their  sins  ; 
and  particularly,  because  they  rejected  the  message  of  re- 
conciUation, — the  latter  will  ever  ascribe  their  reception  of 
the  truth  to  the  free  mercy  and  unmerited  favor  of  God, 
"  from  whom  all  lioly  desires,  all  just  counsels,  and  all  good 
works,  do  proceed  :"  Not  unto  us,  they  will  say,  but  unto 
thy  name  be  the  glory  of  the  whole  of  our  salvation  from 
first  to  last.  That  same  grace  which  gave  the  Saviour,  led 
all  of  them,  and  still  leads  every  sinner  who  is  saved,  to 
the  knowledn-e  of  the  truth. 

This  history  contains  a  most  solemn  admonition  to  all, 
to  see  that  they  understand  and  embrace  whatever  mea- 
sure of  truth  is  made  known  to  ihem,  and  to  beware  of 
hardening  the  heart,  by  perverting,  resisting,  or  neglecting 
the  revelation  of  God.  There  is  nothinn;  in  it  like  saving 
to  men,  ye  may  believe  and  be  saved  at  any  time,  and  so 
leading  them  to  take  the  season  of  repentance,  as  it  were, 
into  their  own  hand,  nnd  thus  to  evade  immediate  attention 
to  the  trutli.  Its  language  on  the  contrary,  is,  "  Yet  a  littlo 
while  is  the  light  with  you  ;  walk  while  you  have  the  light, 
that  ye  may  be  the  children  of  the  light."  John  xii.  35,  30. 
Jesus  sat  as  a  refiner  among  the  Jews,  and  he  separated 
between  the  precious  and  the  vile  ;  and  the  same  is  still  in 
a  measure  done  by  liis  word;  and  the  day  is  coming  when 
a  final  separation  shall  be  made.     Mai.  iiil  2,  3. 

It  will  be  found  in  that  day,  that  there  were  no  appointed 
bars,  no  obstacles  to  be  surmounted  in  approaching  the 


INTRODUCE  THE  DIVINE  PURPOSES.  209 

God  of  mercy  and  love,  but  the  obstinacy  and  perverse- 
ness  of  sinners  themselves, — nothing  but  what  is  properly 
their  own,  and  not  in  any  sense  from  God.  What  then 
ought  sinners  to  do,  but  to  cast  themselves  on  the  sovreign 
mercy  of  God,  with  whom  "  there  is  a  propitiation,  that  he 
may  be  feared?"  The  way  to  the  Saviour  is  not  full  of 
obstructions,  arising  from  some  defect  in  his  grace,  his  pow- 
er, or  the  value  of  his  work,  but  is  quite  plain  and  open, 
and  the  voice  of  mercy  is,  "  Walk  therein."  It  is  the  un- 
believing who,  in  the  pride  of  their  hearts,  say,  "  We  will 
not  walk  therein."     Jer.  vi.  16. 

It  is  of  the  utmost  importance  to  consider  every  subject 
in  the  connexion  in  which  it  is  introduced  in  Scripture. 
And  a  careful  examination  will  show  that  there  the  subject 
of  the  eternal  purposes  of  Heaven  is  never  introduced  in  an 
abstract  manner.  To  allude  to  the  well-known  remark  of 
Mr.  Newton,  the  bearings  of  that  subject  diffused  an  influ- 
ence over  all  their  instructions,  but  were  generally  speak- 
ing, to  be  found  no  where  in  the  lump.  Nothing  is  taught 
in  the  word  of  God  that  has  not  a  tendency  to  influence  us 
practically,  and  to  conform  our  character  to  his. 

Every  man  who  admits  the  omniscience  and  omnipo- 
tence of  God,  and  his  right  to  dispense  his  sovreign  favors 
as  he  sees  meet,  admits  principles  which  necessarily  imply, 
that  known  unto  him  are  all  his  works  from  the  beginning  ; 
and  of  course  admits  the  substance  of  the  Scripture  doc- 
trine of  election.  Yet  every  such  man  feels  that  he  is  a 
free  agent,  and  this  feeling  is  stronger  than  a  thousand  ar- 
guments. If,  however,  we  attempt  fully  to  reconcile  these 
things,  and  to  find  out  the  link  which  unites  them,  we  shall 
find  that  ^ew  can  follow  us  far,  and  that  we  oflen  mistake 

mere  terms  for  ideas.     Ought  we  not,  then,  instead  of  per- 

18* 


210  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

plexing  ourselves  and  others  with  curious  inquiries  on  the 
subject,  to  confine  our  attention  to  the  practical  purposes 
which  both  serve  in  the  Bible. 

There  is  a  wide  difference  between  the  doctrines  of  the 
gospel,  as  embodied  in  the  Scriptures,  and  as  exhibited  in 
a  dry  abstract  manner,  or  dwelt  upon  as  detached  dogmas. 
The  Jews,  in  the  days  of  our  Lord  and  his  apostles,  gloried 
in  their;  ancicd  privileges,  as  the  chosen  people,  and  hence 
were  filled  with  a  spirit  of  self-conceit,  and  of  the  most  ma- 
lignant contempt  towards  the  Gentiles.  They  fancied  them- 
selves to  be  chosen  not  by  mercy  but  hy  favoritism,  and  of 
this  they  boasted.  Their  pious  ancestors,  however,  viewed 
their  separation  from  the  world  in  a  very  different  light ; 
and  on  them  it  had  a  hiimhliug  effect.  Similar  are  the  ef- 
fects produced  now  by  the  various  and  opposite  views 
which  arc  taken  of  the  subject  in  question.  Let  it  be  viewed 
apart  from  the  doctrine  of  the  cross,  and  the  worst  con- 
sequences will  follow.  It  is  well  to  mark  the  use  made  by 
the  apostles  of  every  doctrine  they  taught.  What  is  suited 
to  one  state  of  mind  may  be  ill  adapted  to  another.  This 
consideration,  no  doubt,  guided  the  spirit  of  wisdom  in 
framing  the  general  structure  of  revelation  so  as  best  to  fit 
it  for  general  use.  Should  a  thing  be  in  itself  connected 
with  the  nature  and  administration  of  the  Almighty,  yet, 
if  it  cannot,  in  our  circumstances,  be  of  real  advantage  to 
us  to  dwell  upon  it,  there  is  reason  to  expect  that  his  word 
will  be  silent  on  it.  There  are,  accordingly,  things  which, 
though  they  result  from  every  right  view  of  the  perfections 
of  God,  the  Scriptures  do  not,  strictly  speaking,  teach, 
much  less  dwell  upon.  They  leave  them  as  they  are: 
and,  instead  of  occupying  our  minds  with  what  is  calcu- 
lated to  perplex,  they  point  us  to  those  things  which  at  once 


INTRODUCE  THE  DIVINE  PURPOSES.  211 

enlighten,  purify,  and  comfort.  They  lead  not  to  the  in- 
scrutable secrets  of  eternity,  or  to  what  we  cannot  here, 
and  perhaps  not  hereafter,  in  the  least  degree  comprehend, 
but  direct  us  to  what  may  in  a  considerable  measure  be  un- 
derstood, in  this  life,  and  which,  when  understood,  will  in- 
fluence our  principles  and  character,  so  as  to  promote  our 
conformity  to  the  image  of  God,  and  our  true  and  perma- 
nent blessedness. 

In  the  history  of  the  labors  of  the  apostles  we  find  them 
invariably  dwelling  on  the  unfettered  invitations  of  the  gos- 
pel, as  the  means  of  bringing  sinners  to  the  Saviour.  They 
expatiate  in  the  most  promiscuous  assemblies  on  the  per- 
fection and  all-sufficiency  of  the  atonement — they  in  the 
most  unrestricted  manner  call  upon  all  to  believe  their  tes- 
timony ;  and  in  the  name  of  God  they  solemnly  assure 
every  man,  that,  on  beleving  it,  he  shall  be  saved.  They 
never  appear  in  the  least  degree  fettered  in  proclaiming  a  full 
and  a  free  salvation  to  all  classes  and  descriptions  of  men. 
We  never  find  them  addressing  promiscuous  audiences,  or 
audiences  consisting  chiefly  of  unbelievers,  on  the  subject 
of  the  divine  purposes.  With  these,  men  have  nothing  to 
do.  It  is  for  them  to  receive  the  plain  declarations  of  Hea- 
ven relative  to  their  guilt  and  demerit,  and  the  free  and 
suitable  salvation  of  the  gospel.  And  while,  on  the  .bare 
ground  of  the  general  expression  of  love  to  mankind,  which 
appears  in  the  gospel  that  is  preached  to  all,  the  sinner 
comes  to  Christ,  and  through  Him  to  the  feast  that  is  pre- 
pared for  all  people,  and  so  enters  on  the  enjoyment  of  the 
blessings  of  mercy,  he  traces  this  change  in  his  mind  to 
the  special  or  discriminating  love  of  God  towards  him  in 
particular,  and  to  Him  he  gives  the  glory.  The  word  of 
the  gospel  having  come  to  him  with  power,  and  with  the 


212  THE  MANNER  IN  WHICH  THE  SCRIPTURES 

demonstration  of  tlie  Holy  Ghost,  so  as  to  produce  much 
assurance  of  its  trutli,  he  thus  comes  to  know  his  election 
of  God,  which  is  further  confirmed  by  his  growing  sancti- 
fication.  1  Thess.  i.  4 — 9.  Let  it  not  be  forgotten,  then, 
that  this  is  the  result  of  his  having  been  led  to  come  to  the 
Saviour  on  the  common  warrant  of  the  gospel  that  is 
preached  to  all  without  any  distinction. 

The  gospel  addresses  men  simply  as  sinners,  and  not 
as  included  in  a  particular  purpose,  and  the  faith  of  the 
gospel  is  not  the  belief  of  one's  election,  but  the  belief  of 
the  testimony  of  God  concerning  the  perfection  and  all-suf- 
ficiency of  the  work  of  the  Redeemer;  and  if  so,  why  per- 
plex the  hearers  of  the  gospel  with  discussions  which,  how- 
ever difTerent  our  design  may  be,  will  almost  infallibly  lead 
them  to  dwell  on  the  unrevealed  secrets  of  Heaven,  rather 
than  on  the  blessed  message  of  reconciliation.     JMany  of 
them  can  understand  the  difference  between  beins:  saved  in 
any  measure  by  their  own  deeds,  and  being  saved  entirely 
through  Christ,  who  are  really  incapable  of  at  all  follow- 
ing   discussions  on  the  subject  in  question.     Many,  too, 
who  hnve  received  the  love  of  the  saving  truth,  are  natu- 
rally incapable  of  going  far  into  abstract  reasonings  on 
these  subjects,  without  being  stumbled,  not  only  as  to  hu- 
man responsibility,  but  even  as  to  the  doctrine  of  the  grace 
of  God.     Now,  were  they  treated  as  they  are  in  Scripture, 
and  not  in  an  abstract  manner,  the  same  dilficultics  would 
by  no  means  be  felt. 

It  has  been  very  justly  remarked,  that  "  Theology,  pro- 
perly so  called,  consists  of  necessary  truths  and  revealed 
truths ;  its  principles,  in  other  words,  consist  of  facts. 
The  origin  of  that  class  of  truths  which  arise  from  the 
very  nature  of  things,  is  not  in  revelation,  though  it  has 


INTRODUCE  THE  DIVINE  TURPOSES.  213 

furnished  the  light  by  which  alone  they  were  clearly  dis- 
coverable ;  and  supplies  the  strongest  possible  confirmation 
of  their  antecedent  existence.     All  metaphysical  specula- 
tions respecting  the  origin  of  evil,  the  nature  of  free  will, 
the  consistency  of  the  divine  prescience  with  the  freedom 
of  moral  agency,  and,  in  general,  the  causes  and  essences 
of  things,  are  foreign  from  what  is  substantially  a  system 
of  facts,  involving  practical  consequences    of  an  infinite 
value.     Take  away,  for  instance,  from  the  gospel  system 
the  proposition,  that  all  men  are  sinners,  and  it  is  without 
meaning,  yet  it  is  not  responsible  for  the  fact.     The  state 
of  man  is  not,  indeed,  clearly  discoverable  by  the  light  of 
nature,  but  yet  true  antecedently  to  the  revelation  which 
confirms  it.     Discussions,  therefore,  on  the  subjects  just 
mentioned,  are  out  of  place  when  introduced  in  connexion 
with  the  gospel  remedy,  and  it  were  v/ell  if  those  metaphy- 
sical, or,  indeed,  rather  physical  controversies,  which  have 
obtained  regarding  them,  were  treated  as  relating  to  a  sys- 
tem which,  though  implied  or  assumed  in  revelation,  has 
not  been  originated  by  it."     It  is  on  these  principles  that 
the  Scriptures  rather  take  certain  things  for  granted  than 
directly  teach  them,  even  though  they  arise  necessarily  out 
of  the  attributes  and  perfections  of  the  divine  nature. 

The  views,  dear  friend,  now  stated  respecting  the  Scrip- 
ture manner  of  treating  those  subjects,  serve  to  show  the 
wisdom  of  the  ambassadors  of  Christ,  who  gave  to  every 
one  his  portion  in  due  season,  whether  they  were  yet  in  the 
world,  or  but  just  called  out  of  it,  or  Christians  of  some 
standing,  and  of  some  considerable  eminence  in  the  faith  of 
Christ.  They  considered  well  what  was  likely  to  be  of 
most  service,  and  what  was  likely  to  be  injurious.  What 
in  one  state  of  mind  becomes  a  stimulant,  may  in  another 


214  THE  MA^'NER  IN  WHICH  THE  SCRIPTURES 

induce  torpor.     The  great  thing  is  tlie  state  of  the  heart, 
whether  really  honest  or  the  contrary.     To  one  whose 
affections  are  in  a  healthful  state,  and  whose  powers  are  in 
constant  action,  the  apostolic  views  of  these  things  will  be 
salutary.     But  to  those  who  are  beginning  to  see  the  light, 
and  who,  through  mental  infirmity,  and   perhaps  rooted 
prejudices,  cannot  bear  such  discussions,  they  may  be  very 
stumbling  and  perplexing.     When  even  a  Christian  sinks 
into  a  morbid  state,  what  was  once  of  service  may  become 
injurious.     There  were  many  things  which  even  the  disci- 
ples of  Christ  could  not  for  a  time  bear,  and  the  apostles 
fed  similar  characters  among  the  first  Christians  with  milk, 
and  by  no  means  with  strong  meat.     When  they  declared 
"the  whole  counsel  of  God,"  they  did  so  because  they 
"kept  back  nothing  that  was  profitable.''''     Acts  xx.  20. 
There  was  nothing  like  sinful  compromise,  but  a  wise  adap- 
tation to  the  attainments  of  their  hearers.     To  such  es- 
pecially whose   hearts  have  not  been  reconciled  to  God, 
another  mode  of  instruction  had  been  highly  injurious.  The 
attention  of  unbelievers  of  the  gospel,  when  occcupied  with 
the  subjects  in  question,  is  turned  from  the  particular  truths 
which  in  a  special  manner  are  addressed  to  them,  and 
which  alone  can  reconcileihe  heart  unto  God.     The  justly 
esteemed  Mr.  Scott  has  well  observed  that  they  are  not  at 
all  proper  subjects  to  insist  on  when  we  speak  to  sinners, 
or  to  newly  awakened   persons.     It  is  true  that  we  may 
have  before  us  a  great  variety  of  characters  at  the  same 
time,  but  if  acquainted,  as  we  ought  to  be,  with  the  har- 
mony and  connexion  of  the  truth  of  the  Scripture,  pro- 
perly impressed  with  the  great  object  of  our  instructions, 
and  alive  to  our  need  of  divine  teaching,  we  shall  be  ena- 
bled to  give  every  one  his  portion  in  due  season,  without 


INTRODUCE  THE  DIVINE  PURPOSES.  215 

keeping  back  one  iota  of  truth  which  our  circumstances 
require  to  be  declared.  A  rash  and  an  unguarded  manner 
of  stating  doctrines  of  Scripture  is  a  very  different  thing 
from  declaring  "  the  whole  counsel  of  God  "  in  its  harmony 
and  just  connexion.  The  former  may  suit  the  humor  of 
the  speculatively  orthodox,  and  the  latter  may  call  forth 
their  spleen,  but  fidelity  requires  that  no  compliance  be 
made  with  prejudices  such  as  theirs.  It  is  possible  so  to 
misplace  even  the  truths  of  the  Bible,  as  to  present  a  very 
different  system  from  that  of  the  apostles,  and  a  system 
which  will,  as  by  an  opiate,  lull  in  the  false  security  of  a 
torpid,  a  careless,  and  a  speculative  mind. 

Abstract  discussions  about  the  "  purposes  of  God,"  are 
very  different  from  the  preaching  of  Christ  and  him  cruci- 
fied.    They  may  lead  to  all  the  difficulties  which  have  tor- 
mented speculators  on  the  old  question  of  liberty  and  ne- 
cessity, but  by  which  no  man,  not  an  incurable  speculative 
metaphysician,  was  ever  perplexed  for  a  single  moment. 
Not  that  the  least  particle  of  Christian  truth  should  be  sac- 
rificed, but  that  whatever  place  any  doctrines  hold  in  the 
discourses  of  the  apostles,  when  addressing  mankind  at 
large,  should  be  given  the  same  truths  in  our  first  exposi- 
tion of  the  gospel  to  uninformed  characters  ;  and  that  what- 
ever place  any  doctrines  hold  in  their  addresses  to  Chris- 
tians in  their  various  situations,  the  same  place  should  be 
given  them  when  our  object  is  to  carry  Christians  gradu- 
ally forward  to  a  full  acquaintance  with  the  subjects  of  rev- 
elation.    This  amounts  to  nothing  more  than  beginning 
with  first  principles ;  for  it  is  with  the  gospel  as  with  the 
sciences,  into  which  no  person  can  deeply  enter  without 
being  well  acquainted  with  their  rudiments.     What  is  it  but 
"  rightly  dividing  the  word  of  truth,  and  giving  to  every 


216  THE  3rANNER  IN  MIIICH  THE  SCRIPTURES 

one  his  portion  in  duo  season?"  1  Tim.  ii.  15.  Luke  xii.  42. 
All  the  truths  of  Scripture  are  important  but  their  impor- 
tance is  relative.  If  they  are  misplaced,  they  not  only  ceaso 
to  profit,  but  prove  actually  injurious.  They  are  in  fact  in 
some  respects  converted  into  errors,  whon  taught  in  con- 
nexions, and  for  purposes  dificrcnt  from  those  in  relation 
to  which  they  are  taught  in  the  Scriptures.  The  subject 
in  question  ought  certainly  to  have  a  place  in  teaching,  but 
let  it  be  the  place  that  is  given  to  it  in  the  sacred  oracles. 
And  how  small  is  the  place  which  it  there  occupies,  when 
compared  with  the  constant  reference  which  th&  facts  and 
arguments  of  revelation  bear  to  the  persons  and  glory  of 
Christ — the  atonement  made  by  his  blood — ^^justification  by 
faith — the  work  of  the  Holy  Spirit — and  all  the  personal 
and  relative  duties  of  life  ! — [Life  of  Mr.  Scott  the  Commen- 
tator, p.  627,  628,  and  440,  447. 

Let  the  inquirer,  then,  be  directed,  in  the  first  instance, 
to  those  passages  of  Scripture  which  treat  most  particularly 
of  the  state  and  character  of  man,  and  of  the  nature  and 
design  of  the  gospel.  If  he  perceive  the  genuine  glory  of 
the  message  of  inercy,  without  perplexing  himself  whh 
untaught  questions,  he  will  rest  satisfied  that  a  revelation 
such  as  this  could  only  have  been  given  with  the  design  of 
saving  cycry  one  who  should  become  really  acquainted  wilh 
it.  Not  that  he  ought  to  rest  in  first  principles,  but  that  he 
should  be  well  informed  in  them,  as  the  best  means  of  for- 
warding his  progress  from  them  to  perfection.  The  great 
truths  of  the  gospel  are  brought  down  to  ihc  capacity  of 
the  weakest,  but  their  glory  is  seen  in  gradually  bringing 
the  child  to  maturity  of  knowledge. 

I  am  far  from  moaning  that  maturity  of  Christian  know- 
ledge consists  in  being  able  to  discuss  the  questions  which 


INTRODUCE  THE  DIVINE  PURPOSES.     ,  217 

have  been  agitated  about  what  relates  to  the  purposes  of 
Heaven.  This  were  to  fritter  down  the  stately  and  well 
compacted  body  of  Christianity  to  the  knowledge  of  a 
number  of  insulated  metaphysical  points,  which,  in  this 
abstracted  form,  so  far  from  having  a  salutary  influence 
on  mankind,  can  hardly  fail  to  be  pernicious.  I  mean, 
that  Christians  should  study  the  oracles  of  God,  and 
advance  from  elementary  principles  to  the  knowledge  of 
the  whole  branches  of  the  gospel  system,  in  all  their  bear- 
ings and  connexions.  This  ought  to  be  done  with  a  pro- 
found prostration  of  mind  before  God,  and  with  that 
chastened  feeling  and  deep  humility  which  lead  to  implore 
illumination  from  above,  and  to  maintain  a  constant  de- 
pendence on  the  aid  of  the  Divine  Spirit. 

With  regard  to  what  resj^ects  the  pu^-poses  of  God,  it  is 
but  little  that  we  can  know  of  them.  Our  excursions  are 
here  in  particular  very  narrowly  bounded.  When  we  con- 
sider that  the  nature  of  God  passes  our  most  exalted  com- 
prehension, we  must  be  convinced  that  the  analogies  taken 
from  human  counsels,  purposes,  and  contrivance,  to  illus- 
trate his  modes  of  knowledge  and  procedure,  are  very 
inadequate  to  the  subject.  It  is  true  that  the  information 
afforded  us  by  these  means,  is  just  so  far  as  it  goes,  but  it 
must  be  very  imperfect.  We  are  therefore  cautioned 
against  discussions  which  are  too  high  for  us.  An  ungo- 
verned  curiosity,  and  a  lofty  pride  of  understanding,  are 
as  offensive  to  God  as  an  indulgence  in  sordid  and  gross 
pleasures  ;  and  the  subject  of  the  former  must,  in  order  to 
the  enjoyment  of  heaven,  be  made  humble  and  modest,  as 
well  as  the  slave  of  the  latter  must  be  purified.  It  is  at 
once  the  duty  and  the  privilege  of  a  Christian  to  repose  in 

19 


■*■ 


218      THE  MANNER  IN  WHICH  THE  SCRIPTURES,  ETC. 

the  full  confidence  of  faith  upon  the  unerring  rectitude, 
wisdom,  and  goodness  of  God,  whatever  difficulties  he  may 
feel  on  the  subjects  in  question. 

Let  me  exhort  you  to  mark  what  subjects  the  Scriptures 
dwell  most  frequently  and  largely  upon,  and  give  them  the 
chief  place  in  your  thoughts  and  conversation.     The  great 
design  of  the  gospel  is  to  restore  us  to  spiritual  health  ;  and 
to  this  end  its  different  parts  are  admirably  adapted.     It  is, 
however,  of  great  moment  that  they  be  properly  blended 
together.     If  the  different  ingredients  of  a  medicine  are  not 
properly  mixed  and  proportioned,  its  virtue  is  lessened,  if 
not  totally  lost ;  But  if  all  its  ingredients  are  properly  com- 
pounded, there   is   full  scope  given  for  the  exercise  of  its 
whole  medicinal  qualities.  If,  in  like  manner,  the  doctrines 
of  Scripture  are  viewed  in  their  proper  connexion,  they 
will   produce   and  cherish   the   health  of  the  soul,  but  if 
otherwise,  they  will  induce  and  cherish  spiritual  disorders. 
It  is  with  the  soul  as  it  is  with  the  body ;  the  preservation 
of  a  healthful  constitution  requires  much  caution  and  care; 
for  some  things   which   at    one   time  are  useful,  may  at 
another  be  injurious ;  and  hence  the   need  of  wisdom  in 
applying  the  truths  of  Scripture  to  the  varied  and  ever- 
varying  circumstances  of  the  present  state. 

I  am,  &c. 


|4^ 


^ 


LETTER  X. 

ON  THE  DEATH  OF  A  RELATIVE. 

The  character  of  Christ,  the  great  spring  of  consolation — The  import 
of  his  address  to  John  in  the  Isle  of  Patmos — The  power  of  the 
Gospel  in  affliction  and  death — The  death  of  friends  ought  to  be 
improved — The  contemplation  of  heaven,  a  means  of  support — 
Dark  providences  will  yet  be  explained — Some  causes  of  this  dark- 
ness— The  nature  of  Christian  patience — This  exemplified  by 
Christ — The  importance  of  confidence  in  God — The  blessedness 
of  departed  saints,  a  source  of  comfort — The  duty  of  cherishing 
faith,  holy  joy,  and  Christian  hope — Conclusion. 

Mr  DEAH  FIIIENI), 

I  CANNOT  but  again  express  my  sympathy  with  you  under 
your  recent  bereavement,  and  shall  now,  as  formerly,  direct 
your  attention  to  the  character  of  our  Lord  as  the  best 
spring  of  consolation  under  the  losses  and  the  afflictions  of 
life.  It  is  our  unspeakable  comfort  that  the  Saviour  has 
risen  fi'om  the  dead,  and  has  thus  been  manifested  as  "the 
first  born  among  many  brethren."  In  the  redeemed  family 
he  is  called  "  the  first  born,"  as  a  title  of  dignity  and  au- 
thority, because  of  the  privileges  which,  in  ancient  times, 
and  by  divine  direction,  were  the  birthright  of  the  elder 
brother.  In  this  endearing  relation  does  he  stand  to  us 
amidst  all  our  infirmities  and  trials.  He  is  "bone  of  our 
bone,  and  flesh  of  our  flesh."  He  has  a  tender  and  an  af- 
fectionate feeling,  as  our  brother,  for  all  our  v/ants  and  in- 
firmities, and  is  ready  to  relieve  and  assist  us.  He  is,  in 
particular,  "the  first  born  from  the  dead,"  and  in  this  cha- 
racter he  bears  a  relation  to  his  people  even  when  in  the 


^y^mki 


220  THE  DEATH  OF  A  RELATIVE. 

grave;  and  is  engaged  to  watch  over  their  dust,  and  to 
"  raise  them  at  the  last  day."  Yes ;  death  is  far  from  dis- 
solving  the  relation  between  him  and  his  brethren — their 
very  dust  is  dear  to  him.  His  ressurrection  is  at  once  the 
pledge  and  the  pattern  of  that  of  his  redeemed.  In  his  ex- 
alted state  he  has  "the  keys  of  hell,"  that  is,  of  the  unseen 
state  of  departed  spirits, — and  "the  keys  also  of  death," 
that  is,  of  the  grave. 

The  Redeemer,  then,  is  Ruler  in  the  other  world  as  well 
as  in  this.  It  was  by  exhibiting  himself  in  this  light  to 
John  in  the  Isle  of  Patmos,  that  he  sou2;ht  to  comfort  him 
when  overwhelmed  w  ith  terror  at  his  august  appearance. 
He  appeared  to  the  beloved  disciple  in  a  dress  like  to  that 
of  the  Jewish  high  priest,  and  in  the  midst  of  the  seven 
golden  candlesticks,  to  intimate  that  he  officiated  as  a  priest 
in  the  temple  of  God.  Rev.  i.  12 — 18.  He  appeared,  at 
the  same  time,  in  such  glory,  as  clearly  exhibited  his  in- 
finite dignity  and  grandeur  as  Emmanuel,  the  excellencies 
of  his  mediatorial  character,  and  his  inconceivable  elevation 
as  Lord  of  the  Church,  and  of  all  worlds.  In  a  word,  he 
appeared  in  the  body  of  his  glory,  as  ho  now  sits  "  on  the 
right  hand  of  the  Majesty  on  high."  This  was  too  much 
for  John  in  liis  present  state  of  frailty  to  bear.  Though 
"he  was  the  beloved  disciple"  who  had  often  leaned  on  his 
breast  at  table,  he  was  overwhelmed  with  fear,  and  fell  at 
his  feet  as  dead.  This  fear  arose  parlly  from  a  sense  of 
guilt,  and  partly  from  human  weakness.  He  was  not  al- 
together ignorant  of  the  personage  whom  he  saw  ;  for  we 
find  from  what  took  j)lace  on  the  Mount  of  Transfigura- 
tion, that  the  appearance  of  our  Lord's  body  was  changed 
without  ])reventing  his  disciples  from  recognising  him,  and 
of  this  display  of  the  glory  of  the  Redeemer  John  had  been 


THE  DEATH  OF  A  RELATIVE.  221 

a  witness.  In  his  present  state  of  astonishment,  he  could 
not,  however,  think  with  composure  on  what  he  beheld.  To 
settle  all  doubts,  and  to  satisfy  him  that  this  was  a  real  ap- 
pearance of  his  Lord,  and  an  appearance  not  in  anger,  but 
in  love,  the  Saviour  kindly  laid  his  right  hand  upon  him, 
and  affectionately  said,  "Fear  not;  I  am  the  first  and  the 
last,  and  the  living  one :  and  was  dead,  and  behold  1  am 
alive  for  evermore.  Amen ;  and  have  the  keys  of  hell  and 
of  death." 

The  various  emotions  of  the  Apostle's  heart  were  thus 
tenderly  met,  and  his  fears  graciously  dispelled.  Did  a 
consciousness  of  guilt  appal  him,  and  invest  death  with  ter- 
rors, he  was  thus  directed  to  that  one  perfect  atonement 
which  the  Saviour  has  made  for  sin — to  the  dignity  of  his 
person  as  the  everlasting  God  in  our  nature,  as  the  great 
cause  of  the  infinite  value  of  his  death — to  his  love,  as 
manifested  in  suffering  and  dying  for  sinners — to  his  vic- 
tory over  death,  in  his  resurrection,  as  the  great  proof  of 
the  divine  acceptance  of  his  sacrifice — to  the  abolition  of 
the  power  of  death — to  the  incorruption  which  was  brought 
to  light  by  his  triumph  over  the  grave — to  his  eternal  life 
in  the  heavenly  temple — to  his  glorious  government  as  Lord 
of  all  worlds — and  to  his  priestly  grandeur  in  the  sanctuary. 
By  all  this  does  the  Saviour  calm  the  trembling  conscience, 
dissipate  the  dread  of  death,  and  enlighten  the  gloom  of 
the  grave.  These  views,  indeed,  had  long  supported  the 
mind  of  the  apostle ;  but  at  present  the  unexpected  and 
glorious  vision  of  his  Lord  had  quite  overwhelmed  him,  so 
that  he  required  them  to  be  again  distinctly  set  before  him. 

Did  John  recoil  at  the  thought  of  entering  the  world  of 

spirits,  and  appearing  in  a  new  and  untried  state  ?     Jesus 

exhibits  himself  as  the  forerunner  of  his  people,  who  has 
19* 


222  THE  DEATH  OF  A  RELATIVE. 

gone  to  heaven  as  "  the  first  fruits  of  them  that  slept,"  and 
"  to  prepare  a  place"  for  his  redeemed.     He  declares  that 
he  has  the  government  of  both  worlds,  so  that,  in  passing 
from  this  to  the  other,  we  are  not  leaving  his  dominions. 
He  is  there  as  well  as  here,  and  is  ready  to  receive  and 
welcome  us  on  our  arrival.     Nor  is  this  all ;  he  will  also 
be  with  us  in  the  waters  of  death,  to  guide,  comfort,  and 
support  us.     Thus  arc  the  clouds  dispelled  which   over- 
spread the  invisible  world.     The  way  into  the  holiest  is 
laid  open  by  our  great  high  priest  who  hath  entered  "into 
Iieavcn  itself,  now  to  appear  in  the  presence  of  God  for  us." 
Was  John  unable,  without  supernatural  aid,  to  look  upon 
the  glory  of  his  master  ?     Surely  when  strengthened,  as  he 
now  was,  to  behold  that  which  "flesh  and  blood,  as  at 
present  constituted,  cannot  inherit,"  he  must  have  been  ele- 
vated beyond  conception.     He  contemplated  in  the  Saviour 
what  he  should  behold  when  "  absent  from  the  body,"  and 
"present  with  the  Lord;"  and  what  he  himself  should  be, 
when  death  shall  have  been  swallowed  up  in  victory.     He 
who  now  stood  before  him  had  the  supreme  dominion  in  all 
worlds,  and  so  could  open  the  gates  of  paradise  to  the  souls 
of  his  sheep,  after  guiding  and  supporting  them  with  his 
rod  and  staff  in  the  dark  vale  of  the  king  of  terrors;  and 
should  at  last  open  their  graves,  and  call  them  in  the  em- 
bodied state  to  the  heavenly  glory. 

We  are  thus  directed  by  the  Saviour  to  his  God  and 
Father,  as  our  CJod  and  Father;  and  to  his  home,  as  our 
home.  Though  we  are  at  a  distance  from  our  Father's 
house,  we  are  not  the  less  the  childen  of  his  family.  We 
are,  indeed  in  a  foreign  land  ;  yet,  as  the  veil  of  the  sanc- 
tuary is  now  removed,  we,  by  fliith,  see  its  glory  and  listen 
to  its  songs.     The  mercy -seat  is  no  longer  concealed,  and 


THE  DEATH  OF  A  RELATIVE.  223 

the  ministrations  of  the  great  high  priest  are  disclosed  to 
our  view.  Heb.  ix.  and  xi.  22.  This  is  admirably  calculat- 
ed to  attract  our  hearts ;  and  when  contemplated  as  ex- 
hibited in  the  revelation  of  peace,  must  excite  us  to  unite 
in  the  hallowed  services  of  the  sacred  temple.  Well  may 
our  spirits  be  elevated  on  the  death  of  our  brethren  in 
Christ,  when,  as  they  are  removed  from  us,  we  by  faith 
see  them  joining  this  glorious  assembly.  Sweet,  in  such 
circumstances,  are  the  words  of  our  Lord  and  his  apostles, 
entreating  us  not  to  let  our  "hearts  be  troubled,"  and  "not 
to  sorrow  as  those  who  have  no  hope,"  but  are  left  to  the 
darkness  that  naturally  covers  the  grave,  and  overwhelms 
the  heart  with  its  gloom.  John  xiv.  1.  27  ;  1  Thess.  iv. 
13 — 18.  Delightful  is  the  encouraging  call  to  indulge  the 
hope  of  meeting  our  departed  Christian  friends  in  the  world 
of  light  and  of  love,  because,  "  as  Jesus  died  and  rose  again, 
so  all  who  sleep  in  him  will  God  bring  with  him."  Such 
discoveries  are  well  calculated  to  sooth  the  mind  in  the  hour 
of  affliction. 

The  address  of  the  Saviour  to  John  is  fraught  with  con- 
solation to  us,  and  may  well  fill  us  with  peace  and  with 
joy  in  the  nearest  prospect  of  dissolution.  Yes  ;  when 
death  prevails  over  nature,  and  all  power  of  speech  fails, 
even  then  the  eyes  often  speak  the  gratitude  and  the  glad- 
ness of  the  heart,  arising  from  a  view  of  the  glory  of  the 
finished  work  of  Christ,  and  of  the  divine  delight  in  it,  as 
expressed  in  his  resurrection  and  his  heavenly  elevation. — 
Enlightened  and  impressive  views  of  these  blessed  objects 
tranquillize  the  heart  of  the  Christian,  and  fill  it  with  joy. 
Here,  then,  is  that  which,  when  distincly  seen,  can  sus- 
tain the  mind  under  all  its  weakness,  and  support  it  under 
the  heaviest  pressure.     Certain  afflictions  may,  indeed,  so 


224  THE  DEATH  OF  A  RELATIVE. 

affect  the  spirit,  as  for  a  time  to  deprive  it  of  the  consolation 
of  the  truth,  just  as  the  mind  of  John  was  unhinged  by  the 
vision  ;  but  let  the  cause  of  this  be  removed,  and  the  truth 
clearly  unfolded,  and  its  influence  will  be  felt. 

Such  manifestations  of  the  power  of  the  Gospel  arc  con- 
firming and  animating.  They  arc  so  many  lights,  illumi- 
nating even  the  darkest  of  the  gloomy  paths  which  occur 
in  our  progress  to  the  heavenly  glory.  Natural  feelings 
are  not  forbidden ;  but  let  them  not  keep  you  from  looking 
to  him,  who,  though  "the  first  and  the  last,  and  the  living 
one,"  is  full  of  the  tcnderest  sympathy  and  compassion.  Mys- 
terious, indeed,  are  many  of  the  dispensations  of  Heaven ; 
but  in  the  midst  of  the  most  intricate  and  complex  move- 
ments of  providence,  look  to  him  who  "  has  tlie  govern- 
ment upon  his  shoulder,"  Isa.  ix.  6 ;  is  guiding  every  event 
in  infinite  wisdom,  and  is  making  all  his  visitations  "work 
together,  for  good."  Think  of  the  "  rainbow  that  is  around 
the  throne,"  and  reflect  on  this  token  of  the  perpetuity  of 
"  the  covenant  of  peace."  He  who  hath  ratified  this  cove- 
nant lives  to  accomplish  its  many  and  precious  promises. 
He  can  and  will  give  you  strength  equal  to  your  day,  and 
preserve  you  to  his  heavenly  kingdom, — where  your  every 
tear  shall  be  wiped  away,  and  death  at  last  be  swallowed 
up  in  victory. 

Seek,  then,  that  friends  may  not  sicken  and  die  in  vain. 
Let  every  pleasing  recollection,  every  sentiment  of  esteem, 
and  every  feeling  of  aflection,  which  you  fondly  and  warmly 
cherish,  and  every  hope  and  holy  anticipation  in  which 
you  indulge,  unite  in  leading  you  to  him  whose  grace  made 
them  what  they  were,  that  you  may  resemble  their  excel- 
lence, and  participate  in  their  joys.  In  all  your  mournful 
yet  pleasing  musings  on  their  character,  seek  that,  while 


THE  DEATH  OF  A  RELATIVE.  225 

you  the  more  feel  your  loss,  as  you  recount  their  many 
valuable  qualities,  you  may  find  in  the  work  and  excel- 
lencies of  the  Redeemer  all  that  can  satisfy  and  purify  the 
soul.  In  the  enjoyment  of  fellowship  with  Heaven,  the 
sudden  cry,  that  the  Saviour  cometh,  will  delight  you  as 
the  blissful  salutation  of  mercy,  calling  you  to  the  banquet 
of  heavenly  and  everlasting  love. 

In  your  present  trial,  seek  to  abound  in  the  precious 
fruits  of  patience  and  devotion.     Dwell  on  the  words  of 
eternal  life,  as  the  source  of  that  ineffable  consolation  which 
raises  the  mind  above  the  infirmities  of  the  body,  and  yields 
unutterable  bliss  in  the  prospect  of  beholding  the  glory  of 
the  Lord,  and  participating  in  his  hallowed  joys.     He  can 
impart  such  views  of  the  heavenly  state,  as  the  seat  of  all 
that  is  glorious  and  blissful,  because  the  abode  of  the  God 
and  Father  of  the  redeemed  family,  and  of  him  who  loved 
us  and  gave  himself  for  us,  as  shall  disarm  death  of  its  ter- 
rors, and  change  it  into  an  object  of  desire.     Let  the  Gos- 
pel of  Christ  "  dwell  richly"  in  your  mind,  and  you  will 
be  freed  from  all  painful  anxiety  about  the  result  of  your 
trials,  by  the  confidence  which  it  will  inspire  towards  him 
who  in  wisdom  and  love  is  guiding  every  event.     Let  no- 
thing keep  you  from  that  blessed  word  which  cherishes 
peaceful  resignation,  and  can  subdue  all  that  would  disturb 
the  repose  of  the  heart,  or  unduly  agitate  the  soul  with  sor- 
row.    There  is  a  placid  serenity,  and  an  unrepining,  yea, 
even  a  cheerful  submission,  attainable  through  lively  and 
steady  faith  in  the  cross,  and  in  fellowship  with  him  who 
there  suffered  and  died.     By  these  is  the  Gospel  adorned, 
and  our  heavenly  Father  glorified,  while  the  heart  is  com- 
pletely satisfied. 

Forget  not  that  the  cup  given  you  is  filled  and  mingled 


226  TUE  DEATH  OF  A  RELATIVE. 

by  the  hand  of  your  Father.  However  bitter  it  may  be,  it 
is  full  of  blessing,  "  for  not  a  drop  of  the  curse  is  there." 
Rom.  viii.  28,  35—39  ;  1  Cor.  iii.  21—23.  He  who  cov- 
ereth  his  throne  with  darkness,  and  whose  ways  are  to  us 
often  inscrutable,  is  he  who  hath  tenderly  and  affectionately 
said,  "  No,  I  will  not  leave  thee ;  no,  no,  I  will  not  forsake 
thee."  No  fewer  than  five  negatives  arc  here  employed 
to  shut  out  fear  and  distrust  and  to  assure  us  of  the  pre- 
sence and  the  care  of  our  Father.  You  may,  then,  on  the 
ground  of  these  reiterated  assurances,  commit  your  life  to 
him  with  the  firmest  confidence;  happy  in  the  thought, 
that  in  the  world  of  light  all  will  be  made  plain.  Then 
you  will,  from  the  heart,  bless  him  fur  all  his  goodness; 
and  for  this,  as  especially  manifested  in  your  heaviest  af- 
flictions. Let  this  consideration  hush  to  silence  all  the  agi- 
tations of  your  heart. 

Cherish,  with  these  views,  that  submissive  and  patient 
spirit  w  hich  flows  from  confidence  and  affection ;  and  which 
is  altoo-ether  different  from  the  constrained  submission  of 
necessity,  accompanied,  as  it  often  is,  with  the  sullcnness 
of  obstinacy.     Christian  resignation  is  not  extorted.     It  is 
the  cordial  acquiesence  of  an  enlightened  and  afiectionate 
child,  who  loves  and  confides  in  his  Father,  even  when  he 
thwarts  the  fondest  wishes  of  his  heart.     It  is  the  same 
with    that  holy  disposition  and  cheerful   resignation,  dis- 
played by  the  Redeemer,  when  he  bowed  to  the  will  of  Hea- 
ven, and  drank  of  his  bitter  cup,  with  a  full   submission  to 
him  who  had  mingled  its  whole  afllictive  ingredients.     His 
heart,  though  bleeding  with  tortures  the  most  agonizing, 
and  overwhelmed  willi  anguish  inconceivable,  ever  felt  a 
perfect  and  cheerful  acfpncsccnce  in  tlic  will  of  God. 
Pause  for  a  moment,  and  think,  how  great  must  have 


THE   DEATH  OF  A  RELATIVE.  227 

been  the  warmth  of  the  love  of  Christ,  when  he  assumed 
our  nature — bore  our  sorrows — and  for  us,  under  agonies 
unutterable,  yielded  up  his  life.     Here  we  see  at  once  the 
foundation  of  our  hope,  and  the  high  and  holy  pattern  we 
are  called  to  imitate.     Never  cease  to  dwell  upon  this,  for 
even  in  the  midst  of  heaven,  where  we  shall  see  him  in 
his  glory,  we  must  look  back  to  Calvary  that  we  may  be- 
hold, in  their  brightest  lustre,  the  wonders  of  his  character. 
Yes  :  It  is  in  "  the  hour  and  power  of  darkness,"  when  he 
was  encompassed  with  grief,  and  overwhelmed  with  rest- 
less agitation  of  heart,  that  the  true  glories  of  the  Saviour 
appear.     Then  in  a  special  manner,  did  he  endure  the  curse 
that  we  might  "  inherit  a  blessing."     Here  you  will  learn 
how  it  is  that  we  are  destined  to  be  made  meet  for  the  in- 
heritance of  his  kingdom ;  and  how  it  is  that  the  Lord  man- 
ifests his  love  to  his  children.     The  first-born  of  the  family 
went  from  the  cross  to  the  crown  ;  and  as  he  humbled  him- 
self to  become  in  all  things  like  to  us  here,  so  it  is  his  will 
that  we  should  in  all  things  be  made  like  to  him  hereafter. 
— Well  can  he  enter  into  all  your  feelings  in  the  day  of 
your   distress.     Think  of  this,  and  turn  to  that   temple 
where  he  now  reigns  and  officiates  as  our  Priest;  where, 
from  the  tenderest  love,  he  still  watches  over  his  people, — 
and  from  whence  he  continues  to  display  to  them  the  great- 
est of  blessings  in  the  richest  profusion. 

You  may,  in  the  midst  of  all  the  darkness  of  the  heaviest 
affliction,  look  to  him  "  as  your  light  and  your  salvation," 
and  so  shall  all  gloom  be  dispelled,  and  a  pleasing  and  glo- 
rious brightness  be  shed  upon  your  path.  This  will  teach 
you  what  the  bliss  of  the  Christian  is,  when  he  waits  upon 
God,  and  views  him  with  unpresumptuous  confidence  as  his 
Friend  his  Father,  and  his  all-sufficient  portion,  amidst  the 


228  THE  DEATH  OF  A  RELATIVE. 

devastations  of  the  most  bereaving  trials.  Soothing,  indeed, 
will  you  find  it,  to  rest  on  the  promises  of  the  covenant  of 
peace, — to  wait  with  cahn  serenity  for  "  the  crown  of  life," 
and  to  repose  your  heart  on  him  "who  is  able  to  keep  all 
committed  to  him  against  that  day."  Though  at  present 
his  ways  are  obscure,  remember  that  he  has  said,  "  What 
thou  knowest  not  now,  thou  shalt  know  herealler."  Blessed 
are  they  who  are  freed  from  that  excessive  sorrow  which 
unnerves  and  weakens  the  mind,  and  delivered  also  from 
that  insensibility  which  fosters  presumption  and  carnality 
of  heart.  From  both  the  Saviour  can  deliver  us.  He  can 
and  will  give  you,  in  answer  to  fervent  and  importunate 
prayer,  his  Holy  Spirit, — through  whom  the  mind  is  ena- 
bled to  exercise  that  patience,  which  is  equally  removed 
from  the  evil  of  despising  the  chastening  of  the  Lord,  on 
the  one  hand,  and  of  fainting  under  his  rod,  on  the  other. 
Though  bereaved  of  those  who  were  in  the  height  of  their 
influence  and  usefulness,  and  ready  to  wonder  at  the  mys- 
terious ways  of  Providence,  and  to  question  their  wisdom 
and  their  goodness,  be  not  discouraged.  Remember  that 
much  of  the  darkness  of  Providence  arises  from  our  inca- 
pacity to  form  an  extensive  judgment.  We  see  but  a  very 
small  part  of  the  divine  operations;  and  judge  rashly  of 
the  whole,  by  the  portion  which  comes  under  our  view. 
Much  of  this  obscurity  arises  from  the  powerful  excitement 
of  our  passions,  which  darkens  our  mind  by  the  character 
of  our  dciires  and  our  aversions  ;  and  so  unfits  us  for  calm 
and  deliberate  reflection.  Not  a  little  of  it  arises  from  the 
seeming  contrariety  of  Providence  to  our  interests,  and  to 
the  promises  of  Heaven.  Such  views  of  our  lot  must  un- 
fit us  for  forming  an  impartial  judgment.     It  is  for  us,  then, 


THE  DEATH  OF  A  RELATIVE.  229 

under  a  deep  sense  of  our  weakness  and  unworthiness,  to 
wait  upon  God,  and  to  leave  it  to  him  to  act  as  his  wisdom 
and  his  love  shall  direct. 

Reflect  on  the  blessedness  of  the  departed  in  the  heavenly 
temple.  When  in  this  world,  they  were  happy  in  the  en- 
joyment of  the  divine  favor.  In  circumstances  of  the  deep- 
est affliction,  they  found  joy  in  the  Gospel ;  and  in  the  pros- 
pect of  death,  they  had  the  sure  and  certain  hope  of  being 
immediately  with  their  Lord,  and  of  a  blessed  resurrection 
at  his  second  coming.  These  blessings  and  exalted  hopes 
animated  their  hearts  with  sacred  and  sanctifying  delight. 
On  this  I  need  say  no  more  ;  for  at  the  death-bed  of  her  who 
is  gone,  you  witnessed,  in  circumstances  the  most  interest- 
ing, what  in  vain  I  should  attempt  to  describe.  But,  happy 
as  she  and  others  of  your  departed  friends  were  on  earth, 
unspeakably  greater  is  their  happiness  in  heaven.  Now 
they  are  perfectly  freed  from  all  sin,  care,  and  temptation : 
sorrow  and  sighing  have  for  ever  fled  away  ;  they  are  sat- 
isfied in  beholding  and  enjoying  the  presence  of  their  Re- 
deemer, and  in  contemplating  the  glory  of  their  God.  Let 
us  not  grieve  immoderately,  since  they  are  blessed  beyond 
measure  in  that  happy  state  of  ineffable  and  durable  joy; 
of  constant  and  animated  devotion  ;  and  of  increasing  pro- 
gression, in  all  that  is  great,  and  in  all  that  is  good. 

Permit  me  to  recommend  to  you  the  exercise  of  constant 
and  strong  faith  in  God.  Leave  futurity  to  him :  to  us  it 
is  wisely  veiled.  Our  ignorance,  however,  respects  the  al- 
lotments of  lime  more  than  the  interests  of  eternity.  We 
know  that  "  the  end  is  everlasting  life,"  though  we  know 
not  the  length  nor  the  nature  of  the  way ;  We  know  not 
the  time  or  the  manner  of  our  death ;  but  we  know  that 

he  who  passed  this  Jordan,  when  the  waters  overflowed 
20 


230  THE  DEATn  OP  A  RELATIVE. 

and  the  storm  raged,  will  be  with  us  in  the  river — will  di- 
vide the  waters,  and  guide  us  along  a  smooth,  a  dry,  and  a 
safe  path.  We  cannot  tell  what  it  is  to  die  ;  but  we  know 
that  one  will  be  with  us  who  has  himself  died,  and  that 
death  will  usher  us  into  the  house  of  our  Father.  Remem- 
ber that  this  world  is  a  state  of  pilgrimage.  All  that  is 
granted  here  we  should  consider  as  but  accommodations 
on  our  way  home ;  and  of  all  the  troubles  with  which  we 
meet  we  may  say,  these  are  but  the  inconveniences  of  a 
journey  in  a  land  of  strangers.  When  we  view  our  trou- 
bles as  only  the  inconveniences  incident  to  a  state  of  pil- 
grimage, we  are  comforted  and  sustained  by  the  thought 
that  all  of  them  will  soon  be  over,  and  by  the  recollection 
that,  in  the  mean  time,  they  are  hastening  our  progress 
homeward. 

Cherish  the  spirit  of  that  humble  and   holy  joy  in  God, 
and  in  divine  things,  which  strengthens  the  heart  and  re- 
commends the  Gospel.     Let  the  words  of  your  God  be  the 
theme  of  your  songs  as  your  pilgrimage  advances.     This 
"  joy  of  the  Lord"  will  renew  your  strength  for  the  journey, 
and  your  path  will  become  "like  the  shining  light,  which 
shineth  more  and  more  unto  the  perfect  day."     Set  your 
heart  on  the  treasures  of  bliss  and  of  glory  which  arc  with 
the  Saviour.     You  must  have  felt  that  the  removal  of  a 
friend  to  a  distance  is  followed  by  a  feeling  of  loneliness  : 
Much  more  will  the  death  of  a  friend  or  beloved  relative. 
You  now  feel  that  the  world  is  not  what  it  was.     In  such 
circumstances  the  mind  follows  the  departed  with  the  deep- 
est interest ;  Heaven,  so  to  speak,  becomes  more  attractive, 
and  the  world  has  not  its  wonted  charms.     The  very  dusi 
of  the  dead  is  dear  to  us,  and  we  go  "  to  the  grave  to  weep 
there."     At  the  grave  of  a  Christian,  however,  sorrow  is 


THE  DEATH  OF  A  RELATIVE.  231 

mingled  with  hope ;  for  while  we  weep,  we  hear,  with  holy 
and  animated  pleasure,  the  voice  which  says,  "  Blessed 
are  the  dead  who  die  in  the  Lord."  It  is  our  consolation 
that,  while  we  think  of  the  death  of  the  Redeemer,  we  can- 
not go  to  his  grave  to  weep :  He  hath  left  it,  and  hath  gone 
to  glory  in  a  spiritual  body.  In  regard  to  him,  our  hearts 
are  not  divided  between  what  is  in  the  tomb  and  what  is  in 
heaven.  He  hath  risen  a  triumphant  conqueror,  and  is 
now  on  high  in  the  embodied  state.  Shall  we  not  follow 
him,  then,  in  our  thoughts,  affections,  and  desires  1 

"  Yet  a  little  while,  and  he  that  shall  come  will  come, 
and  will  not  tarry."  Let  us,  then,  stir  up  all  our  courage 
and  all  our  energies  ;  for,  after  a  night  of  darkness  and  of 
weariness,  "  the  morning  is  spread  upon  the  mountains" — 
"  the  day  is  at  hand  :" — "  Now  is  your  salvation  nearer  than 
when  you  believed."  Has  the  storm  been  heavy  and  te- 
dious ?  be  not  on  this  account  discouraged,  for  the  land  is 
in  sight,  and  few  struggles  more  will  conduct  you  to  a  safe 
harbor.  Lift  up,  then,  the  hands  which  hang  down;  in 
faith  and  patience  fight  the  good  fight;  and,  with  the  steadi- 
est eye  on  your  leader,  run  the  race  which  is  set  before 
you.  If  your  path  is  rugged,  and  your  heart  ready  to  fail 
you,  as  you  follow  those  who  have  gone  before  you,  and 
recal  to  memory  the  scenes  of  other  days,  and  the  images 
of  friends  and  relatives  gone  to  return  no  more;  let  this 
excite  you  to  cling  with  deeper  interest  to  that  Gospel  which 
assures  you  that  "the  Captain  of  Salvation"  will  be  with 
you  to  the  end,  and  that  you  shall  yet  see  those  who  have 
departed  where  the  Saviour  himself  is.  There  he  will  be 
your  and  their  chief  joy,  "  and  exceeding  great  reward." 
In  this  pensive  but  yet  pleasing  retrospect,  and  in  this  bless- 
ful  anticipation  of  being  ever  with  the  Lord,  and  with  the 


232  THE  BENEFIT  OF  AFFLICTION. 

endeared  objects  of  your  natural  and  Christian  afTection, 

let  all  your  sorrows  be  lost ;  and  be  animated  to  proceed, 

with  growing  zeal  and  activity,  in  the  honorable  and  the 

heavenly  race  of  faith. 

I  remain,  &c. 


LETTER  XI. 

ON  THE  BENEFIT  OF  AFFLICTION. 

Afflictions  the  common  lot  of  mankind — Ought  to  be  improved — 
Designed  to  sanctify  the  soul — The  means  of  preventing  sin — 
Serve  to  try  the  character — Strengthen  religious  principle — Fit  for 
extensive  usefulness — Are  blessed  for  the  purpose  of  awakening 
to  a  sense  of  sin  and  of  misery — Lead  to  acknowledge  the  hand 
of  God — Make  us  sensible  of  our  proper  place — Lead  to  the  Scrip- 
tures and  the  Throne  of  Grace — Teach  the  uncertainty  of  earthly 
things — The  happiness  of  confidence  in  God  when  under  them — 
Christians  need  to  have  fear  as  well  as  love  kept  alive — The  dan- 
ger of  despising  the  rod,  and  of  fainting  under  it — Conclusion. 

Mr  DEATl  FniE.VD, 

I  FEEL  for  you  under  your  trials  ;  and,  with  a  view  to  your 
comfort,  I  mean  to  suggest  to  you  in  this  letter  some  re- 
flections on  the  benefits  that  may  be  derived  from  afHiction. 
In  this  world  we  are  ever  exposed  to  tribulation,  and  it  of- 
ten comes  upon  us  unexpectedly.  We  speak  indeed  of 
the  instability  of  all  eartiily  things,  but  are  not  sufiicicntly 
aware  of  our  constant  jeopardy.  We  indulge  the  flatteries 
of  hope  in  regard  to  ourselves,  even  when  we  witness  the 
sudden  and  the  heavy  calamities  of  others.  Much  disci- 
pline in  the  school  of  aflliction  is  necessary  to  cure  us  of 


THE  BENEFIT  OF  AFFLICTION.  233 

this  propensity  to  dream  of  security  in  the  face  of  so  many 
proofs  of  the  uncertainty  of  every  thing  helow.  Often  have 
the  brightest  prospects  been  unexpectedly  darkened,  and 
hopes  apparently  the  most  warranted  have  been  sadly  dis- 
appointed. This  has  been  done  to  shake  our  confidence  in 
the  present  scene,  and  to  prepare  the  mind  for  the  will  of 
God.  Trials,  the  bare  idea  of  which  is  sufficient  to  make 
us  shrink,  may  yet  be  found  necessary  to  the  healing  of 
our  souls. 

When  visited  with  affliction,  we  ought  fervently  to  seek 
that  it  may  be  blessed  to  us.     He  who  chastens  us  does  it 
in  love :  he  has  graciously  invited  us  to  call  upon  him  in 
the  day  of  trouble;  and  has  promised  to  hear  our  prayers, 
and  to  grant  us  what  his  wisdom  and  his  goodness  shall 
dictate.     Deeply  we  ought  to  feel  the  hand  of  our  God, — 
with  profound  humility  we  ought  to  bear  it, — and  with  meek 
resignation  we  ought  to  bow  to  his  will.     Instead  of  sink- 
ing into  despondency  because  our  earthly  lot  is  distressing, 
it  becomes  us  to  bless  the  Lord  that  he  will  not  leave  us 
to  ourselves,  nor  suffer  us  to  make  present  enjoyments  our 
rest;  but,  by  withering  our  earthly  joys,  he  points  us  to  a 
better  happiness.     If  our  path  is  dark,  let  this  cheer  us — 
there  is  a  bright  morning  on  its  way:  if  change  after  change 
come  in  sad  succession,  the  covenant  of  peace  is  an  ever- 
lasting covenant,  and  of  its  blessings  nothing  can  bereave  us. 
The  great  design  of  affliction  is  to  sanctify  us.    God  chas- 
tens us  "  that  we  may  be  made  partakers  of  his  holiness  ;" 
he  effects  this  by  correcting  us  for  our  transgressions.     In 
this  way  he  restrains  our  impetuous  passions,  purges  away 
our  pollutions,  and  embitters  to  us  the  ways  of  sin.     He 
wounds  that  he  may  heal :  "  he  prunes  the  branches  of  the 

true  vine,  that  they  may  become  more  fruitful."     When 
20* 


234  THE  BE^'EFIT  OF  AFFLICTION. 

his  people  "break  his  laws,  and  keep  not  his  command- 
ments, he  visits  their  iniquities  with  a  rod,  and  their  sins 
with  chastisement."  When  we  are  runnino;  from  the  foun- 
tain  of  living  waters,  and  seeking  cistern  after  cistern,  he 
in  mercy  destroys  these,  one  after  another,  to  cure  us  of 
our  folly.  When  any  earthly  object  steals  our  heart  from 
himself,  he  breaks  our  idol  before  us,  and  makes  its  vanity 
manifest.  We  then  feel  that  this  is  indeed  "  a  dry  and  a 
thirsty  land;"  a  land  of  death  and  of  darkness.  But  he 
who  caused  the  wreck  of  our  earthly  joys,  did  it  that  he 
might  lead  us  to  take  our  stand  on  the  sure  foundation  of 
his  word:  he  who  broke  our  cisterns  and  withered  our 
gourds,  designed  thus  to  lead  us  to  fountains  of  living  wa- 
ter, and  to  the  refreshing  shade  of  the  paradise  of  God. 
Not  that  he  stands  in  need  of  our  services,  but  because  that 
without  him  we  must  be  miserable.  His  love  to  us,  and 
his  desire  that  we  may  be  happy,  ^\•ill  not  allow  him  to  suf- 
fer us  to  be  deceived  and  destroyed.  He  cannot  think  of 
leaving  us  to  make  the  world  our  portion  :  but,  even  at  the 
expense  of  the  most  painful  aftlictions,  will  call  us  from 
that  which  is  not,  to  substantial  and  permanent  blessedness. 
Often  do  we  seek  rest  in  that  which  cannot  yield  it — often 
do  we  leave  the  only  refuge  from  the  storm,  and  betake 
ourselves  to  the  sands ;  and  so  may  exj)ect  to  be  visited 
with  tempests  and  inundations.  We  need  checks  and  dis- 
appointments to  our  pursuits  and  our  hopes,  that  we  may 
learn  by  experience  that  we  have  no  true  happiness  but 
in  God — no  home  but  heaven.  Even  in  these  storms  his 
love  is  made  manifest.  A  voice  is  heard  saying,  "  It  is  I, 
be  not  afraid."  Tiius  the  heart  is  at  once  humbled  and 
tranquilized.  Sharp  afllictions  refine  the  soul.  Should  our  , 
inordinate  desires  be  gratified,  our  earthly  hopes  and  ima- 


THE  BENEFIT  OF  AFFLICTION.  235 

ginations  fed,  and  our  sinister  ends  secured,  we  should  die 
of  this  indulgence.  But  he  who  loves  us  will  not  suffer 
this.  He  frames  his  dispensations  according  to  our  real 
wants,  and  not  according  to  our  foolish  wishes.  Were  his 
love  cold,  or  were  it  but  foolish  fondness,  he  would  act 
otherwise;  but  in  that  case  we  should  be  ruined. 

Afflictions  are  designed  to  prevent,  as  well  as  to  recover 
from  sin.  Should  we  in  the  day  of  trouble  be  unable  to 
discover  any  particular  transgression  in  which  we  have  in- 
dulged, we  ought  not  to  question  the  goodness  of  God  ,•  for 
he  sees  the  future  in  the  present.  We  may  not  have  form- 
ed and  worshipped  any  particular  idol,  but  he  saw  that  we 
were  about  to  do  it — he  saw  a  train  of  circumstances  com- 
mencing, which,  owing  to  our  habits,  tempers,  and  disposi- 
tions would  be  a  snare  to  us;  and  he  determined  to  prevent 
the  evil.  Prevention  surely  is  better  than  cure;  and  mer- 
ciful indeed  must  it  be  to  render  the  pursuit  of  sin  bitter  and 
difficult.  Hezekiah  was  suffered  to  fall  into  pride;  but 
Paul  was  prevented  from  doing  so  by  "a  thorn  in  the 
flesh."  Which  of  these  two  cases,  then,  is  the  most  desir- 
able, and  which  of  them  affords  the  highest  demonstration 
of  love?  The  second,  surely.  If  we  are  about  to  go  astray, 
is  it  well  that  God  "  hedges  up  our  way  with  thorns,"  and 
"  builds  a  wall,"  that  he  may  make  our  wanderings  from 
him  preplexing,  embarrassing,  and  painful  ?  Hosea  ii.  6,  7. 
In  his  providence  he  removes  us  from  this  or  the  other  situa- 
tion, where  we  might  have  been  corrupted  :  he  breaks  en- 
snaring friendships — keeps  from  forming  improper  connex- 
ions— removes  or  embitters  worldly  comforts  ;  and  sends 
disappointments  and  trials,  to  keep  us  humble,  holy,  and 
watchful.  He  withdraws  us  from  our  purpose,  because  it 
would  destroy  us.  Job.  xxxiii.  17.     In  reviewing  the  course 


236  THE  BENEFIT  OF  AFFLICTION. 

of  a  gracious  Providence,  wc  may  see  many  salutary  in- 
stances of  this  nature ;  and  the  retrospect  ought  to  excite 
a  spirit  of  confidence  and  of  gratitude  towards  him,  who 
preserved  us  from  M-liat  would  at  once  have  dishonored  his 
name  and  deeply  injured  ourselves. 

Af^ictions  are  designed  to  he  trials  likewise :  they  are 
so  with  a  special  view  to  the  discovery  of  our  disorders,  in 
order  to  their  cure;  and  the  exercise  of  our  holy  principles, 
in  order  to  their  crrowth.  Tribulation  oflen  calls  forth  the 
latent  corruptions  of  the  heart :  the  mind  feels  the  workings 
of  impatience;  the  heart  frets,  murmurs,  and  repines, 
against  the  painful  providence  of  Heaven  ;  earthly  attach- 
ments are  found  to  be  strong,  and  the  spirit  of  rebellion 
seems  to  gain  vigor.  We  startle,  as  if  our  trials  had  caused 
those  evils  ;  whereas  they  have  only  brought  to  light  what 
had  always  been  within,  but  in  a  state  of  concealment. 
Our  faith  and  confidence  are  thus  brought  to  the  test,  and 
we  find,  to  our  shame,  how  apt  we  are  to  distrust  the  God 
of  our  mercies.  We  are  led,  like  Ezekiel,  from  one  evil 
to  another  ;  and  hear  the  voice  which  said  to  him,  "Son  of 
man,  I  will  show  thee  yet  more  and  greater  abominations 
than  these." 

Alllictions  serve  to  discover  our  natural  wretchedness 
and  our  utter  helplessness.  In  the  time  of  overwhelming 
distress  and  deep  agitation,  we  often  feel  unable  even  to 
address  the  hearer  of  prayer,  and  are  ready  to  write  bitter 
things  against  ourselves,  and  to  look  on  this  as  a  token  of 
the  heavy  displeasure  of  Heaven.  The  design  of  our  hea- 
venly Father,  however,  is  to  convince  us  of  our  ignorance, 
depravity,  and  weakness — to  make  us  feel  our  utter  wretch- 
edness in  ourselves,  and  our  entire  dependence  on  him. 
We  need  to  be  cured  of  self-confidence,  to  have  our  idols 


THE  BENEFIT  OF  AFFLICTION.  237 

broken  before  us,  and  to  be  led  to  implicit  reliance  on  God. 
There  are  times  in  which  we  feel  so  happy  in  the  enjoy- 
ment of  fellowship  with  him,  that  we  think  the  loss  of  any 
earthly  comfort  would  be  borne  with  comparative  ease. 
But  when  the  delight  of  our  eyes  is  removed,  we  feel  that 
our  life  was  much  bound  up  in  the  creature,  and  are  sur- 
prised at  the  discontent  of  our  hearts.  We  pray  that  the 
Lord  would  humble  and  sanctify  us ;  and  he  answers  us, 
not  merely  by  the  soft  and  gradual  influence  of  his  truth, 
but  by  employing  afflictions  to  illustrate  it  to  us,  and  to  im- 
press it  on  our  minds.  We  are  thus  made  to  feel  more  of 
the  evils  of  our  spirit,  and  the  more  to  prize  the  remedy. 
We  may  have  wondered  at  the  conduct  of  others  when  in 
certain  circumstances  ;  but  when  beset  with  the  same  temp- 
tations ourselves,  we  may  have  acted  a  much  worse  part. 
This,  though  it  ought  not  to  lessen  our  impressions  of  the 
evil  of  sin,  ought  to  teach  us  candor  and  humility. 

Thus  is  the  Lord  "proving  us"  for  our  good.  Deut. 
viii.  2,  16.  If,  indeed,  we  sink  into  despair;  if  we  con- 
tinue to  pore  upon  the  evils  which  affliction  has  discovered, 
without  going  at  once  to  the  Physician;  if  we  struggle 
against  them  in  our  own  strength ;  or  if  we  begin  to  make 
our  sense  of  vileness,  and  our  supposed  humility,  a  sort  of 
foundation  for  hope  and  confidence — of  course  we  have  not 
profited  by  the  discovery,  but  have  become  worse  than  be- 
fore. But  if  the  discovery  of  our  evils  has  deepened  our 
sense  of  the  depravity  of  our  nature ;  if  it  has  endeared  to 
us  the  rich  and  the  free  pardoning  mercy  of  God  ;  if  it  has 
led  us  afresh  to  the  blood  of  the  cross  for  the  remission  of 
our  sins ;  if  it  has  endeared  to  us  the  character  of  Jesus,  as 
a  Saviour  from  sin  j  and  if  it  has  led  us  to  him  for  a  com- 


138  THE  BENEFIT  OF  AFFLICTION. 

plctc  cure — then  has  it  been  truly  salutary.  Being  thus 
made  sensible  of  our  many  wants,  and  led  to  see  the  entire 
suitableness  of  the  Gospel  to  our  condition  in  all  its  extent, 
we  learn  to  live  more  simply  by  the  faith  of  Christ;  and 
to  cherish  an  humble  and  d(.votional  spirit,  in  the  exercise 
of  every  Christian  principle,  and  the  practice  of  cvey 
Christian  duty.  We  are  taught  by  this  means  to  unite  con- 
fidence in  our  leader  with  the  utmost  vigilance  against  temp- 
tation and  snares,  and  with  unremitting  activity  in  the 
service  of  him  who  loved  us  and  gave  himself  for  us. 

But  afflictions  do  not  only  discover  our  evils  :  they  try 
our  religious  principles,  and  so  make  them  manifest.  They 
serve  to  show  the  reality  and  the  measure  of  our  piety. 
When  Abraham  was  called  to  offer  up  his  son,  his  faith  in 
God,  and  his  sacred  regard  to  his  will,  were  made  mani- 
fest. But  the  design  was  not  simply  to  make  them  mani- 
fest, but  to  exercise  them  ;  and  so  to  increase  their  vigor, 
and  add  to  his  joy.  In  the  day  of  prosperity,  there  is  not 
the  same  scope  for  the  manifestation  of  those  principles 
which  constitute  the  soul  of  genuine  religion  as  there  is  in 
the  day  of  adversity.  In  the  season  of  trial  our  earthly 
props  arc  shaken,  or  removed;  and  it  is  seen  how  far  wo 
have  learned  to  seek  our  all  in  God,  and  our  God  in  all. 

I  am  led  to  remark,  in  connection  with  tliis,  that  afflic- 
tions enlarge  our  views,  increase  our  desire  of  spiritual 
things,  and  capacitate  us  for  more  ample  measures  of  di- 
vine graee,  and  degrees  of  sacred  joy.  Paul  was  called 
to  uncommon  trials  ;  but  he  liad  corresponding  support  and 
consolation.  Strong  as  was  his  faith,  and  ardent  as  was  his 
piety,  they  admitted  of  farther  degrees;  and  the  increase 
of  the  hallowed  principles  of  genuine  religion  was  far  more 


THE  BENEFIT  OF  AFFLICTION.  239 

than  an  equivalent  for  all  the  extremities  he  endured.  This 
is  one  great  thing  taught  us  in  his  beautiful  description  of 
the  benefit  of  affliction,  in  Rom.  v.  3,  4,  5. 

In  relation  to  this,  I  would  remind  you  that  when  afflic- 
tions thus  strengthen  piety,  and  are  connected  with  more 
than  proportionate  joy,  they  fit  for  kinds  and  degrees  of 
usefulness  for  which  we  could  not  otherwise  be  qualified. 
This  consideration  animated  Paul  under  all  his  distresses. 
It  was  his  joy  that  he  was  afflicted,  not  merely  for  his  own 
sake,  but  that  he  might  be  taught  by  experience  how  "  to 
comfort  others  with  the  same  comfort  with  which  he  had 
been  comforted  of  God."     The  consolation  he   received 
was  endeared  to  him,  by  the  thought  that  the  benefit  of  it 
might  be  reflected  on  others.     But,  besides  the  particular 
case  of  comfort  in  trouble,  there  is  a  general  principle  here 
stated ;  namely,  that  afflictions  are  not  always  direcly  in- 
tended for  the  correction  of  evil,  or  for  the  prevention  of 
it ;  but  are  meant  to  qualify  for  more  extensive  and  varied 
usefulness,  whether  in  comforting  those  that  are  cast  down, 
or  in  otherwise  profiting  our  brethren.     We,  of  course, 
ought  to  be  concerned,  not  only  that  ourselves,  but  that 
others  also,  may  be  blessed  by  our  trials.     Throughout 
the  Scriptures  this  generous  spirit  is  inculcated  and  cherish- 
ed.    The  troubles  of  Joseph  prepared  him  to  be  the  saviour 
of  Egypt,  and  of  his  father's  family.     The  sohtude  and 
circumstances  of  Moses,  when  secluded  at  Mount  Horeb, 
fitted  him  to  be  the  leader  of  Israel.     The  trials  of  David, 
after  he  was  anointed,  prepared  him  for  the  government  of 
the  kingdom  of  God.     But,  above  all,  did  not  the  humilia- 
tion of  the  Saviour  himself  qualify  him  in  certain  respects 
for  his  glory?  Heb. ii.  17, 18. 

One  way  in  which  the  afflictions  of  Christians  are  of 


240  THE  BENEFIT  OF  AFFLICTION. 

general  utility,  is  the  display  which   they  afford  of  the 
power  of  divine  grace,  and  the  happy  influence  of  the  Gos- 
pel in  sustaining  and  animating  the  mind  under  the  heaviest 
trials.     That  this  manifestation  may  be  made  of  the  nature 
and  tendency  of  genuine  religion,  the  Lord  calls  his  people 
to  manifold  trials ;  and  deeply  ought  we  to  feel  our  respon- 
sibility in  the  hour  of  tribulation.     On  us  observation  is 
fixed,  and  the  Gospel  is   judged  of  by  our   deportment. 
Facts  impress  more  than  mere  statements.     We  profess  to 
have  special  resources  under  the  afllictions  of  life.     We 
declare  also,  that  it  is  at  once  our  duty  and  our  privilege 
to  bow  with  cheerfulness  to  the  will  of  God.     We  have, 
then,  a  post  of  honor  to  maintain,  and  it  becomes  us  to 
prove,  that,  though  sorrowful,  we  are  always   rejoicing. 
The  spirit  and  the  behaviour  of  heavily  afflicted  Christians 
have  awakened  attention  to  the  truth ;  have  reclaimed  the 
irreligious ;  have  strengthened  the  weak,  and  encouraged 
the  timid.     Is  not,  then,  an  afflictive  event  to  be  prized  as 
a  means  of  usefulness,  by  the  illustration  it  may  afford  of 
the  nature  and  the  blessedness  of  genuine  piety,  and  the 
consequent  recommendation  of  the  Gospel  to  the  attention 
of  others  ?     But  as  time  is  connected  with  eternity,  the  af- 
flictions of  this  state  are  also  designed  to  fit  us  for  the 
world  of  light  and  of  blessedness,  and  for  high  degrees  of 
glory  and  happiness  there. 

Such  are  some  of  the  views  in  which  affliction  is  repre- 
sented in  Scripture.  Keeping  them  in  your  eye,  suffer  me 
to  suggest  to  you  a  few  general  observations  connected 
with  the  subjet.  The  trials  of  time  are  often  blessed,  for 
the  purpose  of  awakening  us  to  a  sense  of  sin  and  of 
wretchedness.  The  evils  of  the  heart  and  of  the  life,  the 
temptations  incident  to  particular  circumstances,  and  the 


THE  BENEFIT  OF  AFFLICTION.  241 

many  dangers  which  attend  this  state  of  vanity,  are  all 
made  to  rise  before  the  mind,  and  deeply  to  impress  it. 
Thus  were  the  brethren  of  Joseph  profited  by  the  embar- 
rassing circumstances  in  which  they  were  placed  in  Egypt. 
Gen.  xlii.  21.  In  the  same  way  was  Manasseh  humbled, 
and  brought  to  repentance.  2  Chron.  xxxiii.  11 — 13.  In- 
stead of  seeking  to  evade  the  charges  of  conscience,  we 
then  admit  them  to  be  just.  We  murmur  not  at  the  stroke 
of  Heaven,  but  confess  that  we  are  punished  less  than  our 
iniquities  deserve.  The  mind  is  opened  to  perceive,  and 
the  heart  to  embrace,  that  resting  place,  and  that  full  pro- 
vision, which  the  Gospel  hath  provided.  It  is  truly  a  bless- 
ing to  have  the  spell  broken,  and  the  enchantment  dis- 
solved, which  have  so  long  enslaved  us, — and  so  blinded 
us,  that  the  real  state  of  things  has  been  hid.  When  the 
soul  is  led  to  the  Saviour,  is  made  to  wait  upon  him,  and 
to  cast  itself  upon  his  mercy  ;  however  painful  the  means, 
the  end  compensates  for  all.  When  the  heart  is  made  to 
cling  to  the  cross  of  the  Redeemer,  and  to  build  its  whole 
hope  upon  his  finished  work,  there  is  much  cause  for  thank- 
fulness to  God,  who,  rather  than  suffer  us  to  sleep  in  sin 
and  in  false  security,  awakened  us  by  trouble,  and  gave  us 
rest  in  himself, — rest  which  abides  in  the  midst  of  trials 
the  most  acute  and  the  most  protracted,  and  which  shall 
issue  in  life  everlasting. 

The  way  in  which  affliction  operates  upon  the  mind  of  a 
sinner  when  first  led  to  the  truth,  is,  in  many  respects, 
similar  to  that  in  which  it  sanctifies  the  soul  of  a  Christian. 
In  neither  case  can  the  evils  of  life,  of  themselves,  change 
the  heart;  but  in  both,  the  mind  is  led  to  that  which,  when 
believed,  works  effectually  in  renovating  the  whole  man. 
21 


242  THE  BENEFIT  OF  AFFLICTION. 

Permit  me,  then,  to  call  your  attention  to  some  of  the  ways 
in  which  affliction  becomes  profitable. 

Trials  are  of  use  in  leading  us  to  consider  and  to  ac- 
knowledge the  hand  of  our  God.     Job,  in  the  day  of  his 
affliction,  rose  above  second  causes ;   and  said  that  he  who 
had  taken  away,  was  he  who  had  given;  and  blessed  his 
name.     The  recollection  of  the  hand  of  God  made  the 
Psalmist  keep  silent,  and  bowed  his  mind  to  the  m  ill  of 
Heaven.     David,  when  reproached  by  Shimei,  looked  up 
to  him  who  had  permitted  him  to  do  so ;  and  this  calmed 
his  heart,  and  cherished  a  spirit  of  forgiveness.     Nothing 
happens  to  us  by  chance ;  we  arc  not  left  fatherless ;  for 
the  providence  of  God  is  concerned  in  our  trials.     We  are 
apt,  in  our  journey,  to  slop  at  second  causes,  whether  the 
occurrences  of  the  way  are  what  we  call  prosperous  or  ad- 
verse.    It  is  humbling  that  we  so  oflcn  walk  on  without 
meeting  God,  and  that  the  very  instruments  which  he  em- 
ploys, come  between  us  and  himself.     This  must  be  highly 
dishonorable  to  him  ;   and  must  deprive  us  of  the  benefit  of 
affliction,  while  it  converts  prosperity  into  the  means  of 
cherishing  the  most  unhallowed  princi})les.     Against  this 
we   ought  vigilantly  to  guard,   under  the  firm  conviction 
that  his  glory  and  our  happiness  are  inseparably  connected. 
If  he  remove  from  us  our  earthly  comforts,  it  is  that  we 
may  sec  their  nature,  and  be  led  to  aspire  after  that  which 
is  certain — that  "  better  part  which  shall  never  be  taken 
from  us."     Sweet  is  the  privilege  of  being  able  to  look  to 
God  as  a  Father,  and  to  every  event  as  coming  from  him 
who  loved  us  and  gave  himself  for  us. 

The  afflictions  of  life  have  profited  us  when  they  have 
made  us  sensible  of  our  proper  place  before  God;  when 
ihcy  have  enlarged  our  views  of  liis  lioly  character  and 


THE  BENEFIT  OF  AFFLICTION.  243 

his  righteous  law,  and  have  led  us  to  humble  oursevles 
under  his  mighty  hand.  It  is  essential  to  our  real  happi- 
ness to  be  in  our  proper  station,  and  to  take  pleasure  in  be- 
ing so.  Whatever  tends  to  humble  us,  and  to  prove  us, 
tends  to  do  us  good  in  our  latter  end.  When  reduced  to 
situations  in  which  human  aid  is  felt  to  be  powerless,  and 
so  obliged  to  cast  ourselves  on  God,  we  feel  our  weakness 
and  dependence.  Under  the  loss  of  our  earthly  comforts, 
we  feel  our  littleness,  and  that  we  are  not  worthy  of  the 
least  of  his  mercies ;  and  we  bow  to  his  will,  in  the  confi- 
dence that,  in  his  own  way,  and  at  the  proper  time,  he  will 
lift  us  up.  We  ai-e  taught  to  think  more  soberly,  and  to 
bless  the  Lord  that  we  are  not  wholly  consumed  :  We  ac- 
knowledge the  righteousness  of  God,  and  become  more 
watchful  against  sin  and  the  many  temptations  incident  to 
this  state  of  vanity. 

The  troubles  of  this  state  are  blessed  as  means  of  lead- 
ing  us  to  the  word  of  God.  They  throw  much  light  on 
Scripture ;  while  it  at  the  same  time  throws  much  light  on 
them.  In  the  hour  of  t^ial  it  is  found  to  be  a  guide,  a  pre- 
servative from  sin,  and  the  source  of  great  consolation. 
The  promises  of  God  are  found  to  be  truly  precious ;  and 
he  himself  is  proved  to  be  an  all-sufficient  portion  in  the 
absence  of  all  earthly  good.  The  Scriptures  appear  in  a 
new  light,  and  we  search  them  with  a  new  spirit.  Our  ex- 
perience of  their  complete  adaptation  to  the  state  and  the 
wants  of  the  soul,  increases  our  knowledge  of  their  worth 
and  their  import.  In  circumstances  the  most  trying  to  na- 
ture, the  heart  is  delighted  with  the  bright  light  thrown  on 
the  character  and  the  ways  of  God  ;  and  is  made  to  rejoice 
in  the  glory,  and  to  feel  the  power  of  his  truth.  The  soul 
is  particularly  occupied  with  the  work  and  administration 


244  THE  BENEFIT  OF  AFFLICTION. 

of  the  Saviour;  and  is  gratified  in  surveying  a  plan  of  re- 
demption, so  honorable  to  God,  and  so  suited  to  the  state 
of  man. 

When  we  are  led  by  our  affliction  to  the  throne  of  grace, 
in  the  name  of  the  Redeemer,  we  find  at  once  relief,  com- 
fort, and  purity.  We  go,  not  merely  from  a  cold  sense  of 
duty,  but  from  a  sense  of  want  and  of  danger ;  and  because 
we  find  all  our  happiness  in  God.  In  the  hour  of  trial  we 
feel  our  weakness,  and  our  devotions  are  quickened  by  the 
death  of  our  earthly  joys.  Are  we  afflicted?  Let  us  pray. 
He  who  invites  us  to  him  will  satisfy  the  longing  soul,  and 
fill  the  hungry  soul  with  goodness.  In  the  day  of  pros- 
perity we  are  ready  to  forget  God ;  but  the  storms  of  ad- 
versity shake  off  our  sloth,  languor,  and  indifference,  and 
awaken  the  flame  that  was  ready  to  be  extinguished.  So 
it  was  with  David,  whose  devotion  was  most  ardent  in  the 
deserts  and  in  the  deep  waters  of  tribulation.  None  of  his 
Psalms  breathe  a  more  elevated  and  spiritual  strain  of  piety 
than  those  which  he  wrote  in  the  wilderness.  In  prosper- 
ity, while  at  the  fountain  head  of  public  means,  he  is  far 
from  aj)pcaring  to  the  same  advantage.  Blessed  then,  must 
that  trial  be,  which  has  led  us  to  the  hearer  of  prayer. 

I  speak  not  merely  of  prayer  for  deliverance  from  trou- 
ble. We  ought  not  to  seek  rclief  simply,  but  relief  in  con- 
nexion with  the  honor  of  God.  It  was  in  this  way  that  the 
suffering  Redeemer  implored  aid  and  deliverance  in  the 
days  of  his  affliction.  We  cannot,  and  ought  not,  to  be  in- 
sensible to  pain  ;  and  we  may  desire  and  use  means  for  re- 
lief, provided  that  we  do  so  in  submission  to  the  will  of 
God.  We  may  be  heard,  though  n<jt  released  from  trou- 
ble, by  being  granted  a  imicli  higlicr  blessing, — namely, 
grace  to  support  us  under  our  trials,  and  to  make  tlicm  sal- 


THE  BENEFIT  OP  AFFLICTION.  245 

utary  to  our  souls.  The  very  compassion  of  our  Father 
may  keep  him  from  removing  the  bitter  draught.  It  be- 
comes us  to  remember  that  creatures  entice  the  heart,  and 
steal  it  away,  as  if  they  could  impart  happiness ;  and  that 
afflictions  are  sent  to  stop  us  in  our  wanderings  from  gen- 
uine enjoyment,  and  to  bring  us  back  to  God,  the  only 
spring  of  all  true  blessedness.  Painful  as  may  be  our  dis- 
tresses, they  are  not  sent  to  bereave  us  of  happiness ;  but 
to  fill  us  with  that  bliss  which  is  real  and  permanent. 
Hence  our  prayers  for  deliverance  ought  to  be  accompa- 
nied with  complete  resignation  to  the  providence  of  God. 

Affliction  has  profited  us  when  it  served  to  be  a  monitor. 
In  the  day  of  prosperity  we  are  ready  to  forget  God  and 
our  duty,  but  adversity  reminds  us  of  our  ingratitude,  of  the 
opportunities  we  have  neglected,  the  mercies  we  have  de- 
spised, and  the  blessings  we  have  lost.  We  are  by  this 
means  in  mercy  roused  from  our  lethargy,  and  are  excited 
to  double  our  activity.  We  hear  the  voice  which  says, 
"  The  night  is  far  spent,  the  day  is  at  hand  ;  let  us  there- 
fore cast  off  the  works  of  darkness,  and  let  us  put  on  the 
armor  of  light. 

We  need  to  be  taught  the  uncertainty  of  our  most  valued 

enjoyments,  that  we  may  be  enabled  to  enjoy  them  with  a 

Christian  spirit.     We  are  taught  this,  not  by  reading  and 

hearing  only,  but  by  means  of  afflictive  providences.    They 

serve  to  bring  us  into  a  proper  state  of  mind  for  receiving 

instruction,  and  they  make  us  feel  what  the  Scriptures  so 

strikingly  describe.    We  are  made  to  see  that  all  our  earthly 

enjoyments  hang  upon  a  breath — that  this  scene  of  vanity 

is  poor  indeed — that  the  Saviour  is  our  only  portion  and 

resting  place — and  that  the  heavenly  temple  is  our  true 

and  everlasting  home.     Our  Father  will  not  indulge  us  to 
21* 


'^r 


246  THE  BENEFIT  OF  AFFLICTION. 

our  ruin  :  but,  loving  us  more  than  wc  do  ourselves,  he  de- 
feats our  plans,  destroys  our  fairest  and  firmest  fabrics, 
wins  our  affections  away  from  vanity,  and  gains  them  to 
himself. 

AVc  derive  benefit  from  aflliction  when  wc  maintain  our 
confidence  in  God  under  its  heaviest  pressure.     In  cases 
the  most  critical,  and,  in  our  view,  hopeless,  he  has  the  best 
opportunity  for  the  demonstration  of  his  power,  his  wisdom, 
and  faithfulness  :   and  for  laying  a  solid  foundation  for  the 
faith  and  the  hope  of  his  people.     He  takes  pleasure  in 
those  wlio  hope  in  his  mercy  :  and  he  so  arranges  his  dis- 
pensations as  best  to  put  our  confidence  to  the  test :  Hence 
he  led  Israel  by  a  circuitous  way  to  Canaan,  and  exercised 
their  faith  in  "  a  land  of  deserts  and  of  pits — of  scorpions 
and  fiery  flying  serpents."     There  they  were  made  to  feel 
their  dependence  on  God,  and  had  an  opportunity  of  en- 
tirely trusting  him.     In  such  circumstances  we  ought  to 
rely  upon  him  ;  and,  in  the  confidence  of  faith,  to  consult 
him.     We  ought  never  to  forget,  that,  though  wc  know  not 
the  particular  design  of  each  of  his  dispensations  singly,  we 
well  know  his  grand  and  ultimate  object : — it  is  "  to  do  us 
good  in  our  latter  end,"  that  is,  in  our  future  and  eternal 
state,      [t  ought  to  be  enough  to  us  that  he  has  promised  to 
be  with  us,  and  to  do  us  good.     On  his  word  all  may  be 
ventured.     Abraham  acted  thus,  when  he  hoped  against 
hope, — when  he  turned  from  all  that  friends  could  say — 
from  all  that  the  common  course  of  events  indicated;  and 
left  the  whole  in  the  hand  of  God,  in  the  firm  persuasion 
that  the  promise  should  be  fulfilled. 

Though  the  language  of  Scripture  be  general,  it  is  a])pli- 
cable  to  all  the  varied  and  ever-varying  circumstances  of 
the  whole  family  of  God.     On  this  principle  the  promise  of 


THE  BENEFIT  OF  AFFLICTION.  247 

the  divine  presence  made  to  Joshua  is  applied  to  Christians. 
Joshua  i.  5  ;  Heb.  xiii.  5,  6.     We  need  not  a  personal  rev- 
elation :    To  look  for  any  thing  of  this  kind  is  quite  enthu- 
siastic.    Christians  doubtless  have  often  their  attention  di- 
rected  to  particular  passages  of  Scripture,  and  have  the 
happiness  of  drawing  from  them  what  they  were  meant  to 
impart ;   but  it  is  the  truth  contained  in  them,  and  not  a 
presumption  of  their  being  an  immediate  revelation  to  the 
individual,  that  produces  the  effect.     The  Scriptures  speak 
only  of  characters  ;   and  if  we  answer  to  these  charcters, 
we  may  and  ought  to  consider  all  that  is  addressed  to  them 
as  addressed  to  ourselves.     The  people  of  God  form  one 
great  family,  and  the  promises  made  to  one  are  made  to  all, 
as  far  as  their  circumstances  are  similar.    There  are  many 
general  assurances  in  Scripture  of  the  divine  favor  and 
kindness,  on  w^hich  our  minds  ought  ever  to  rest,  and  which 
we  ought  ever  to  plead  at  the  throne  of  mercy.     Never  let 
us  limit  the  Holy  One  of  Israel ;  but,  amidst  seeming  im- 
possibilities, follow  the  father  of  the  faithful  when  he  offered 
up  Isaac,  reasoning  thus — "  The  Lord  who  hath  promised 
to  bless  the  nations  in  the  seed  of  this  my  son,  is  able  to 
raise  him  from  the    dead,    though   consumed  to  ashes." 
When  all  our  props  are  removed,  and  we  are  called  to  walk 
in  darkness,  then  is  the  time  for  discovering  our  confidence 
in  God,  by  committing  every  thing  to  him.     W^hen  the  dry- 
ing up  of  the  streams  of  earthly  comfort  has  had  the  effect 
of  inducing  us  to  seek  our  all  in  him,  we  have  reason  to 
say,  that  in   love  he  hath  afflicted  us.     Earthly  joys  are 
transient,  and  oflen  leave  a  sting  behind  them ;  but  the  joys 
of  a  Christian  are  pure  and  progressive. 

I  would  here  remind  you,  that  there  are  cases  in  which 
the  most  eminent  of  the  children  of  God  need  to  have  fear 


248  THE  BENEFIT  OF  AFFLICTION. 

as  well  as  love  kept  alive,  ^^^o  have  cxam})les  of  this  in 
Jacob,  David,  and  Ilczckiah,  with  many  more.  The  af- 
flictions of  life  serve  to  keep  up  a  holy  fear  of  our  Father  : 
He  will  not  suffer  us  to  wander  without  being  recalled  by 
tribulation :  He  treats  us  as  children  in  training  for  heaven. 
The  discipline  of  his  family  includes  correction  for  our 
faults,  and  the  frowns  of  a  Father  arc  truly  hard  to  bear. 
The  fear  of  them  serves  to  keep  us  steadfast  in  his  way. 
It  is  not  affliction,  merely  as  such,  that  a  Christian  dreads, 
but  as  the  correction  of  a  Father,  which,  while  it  expresses 
his  love,  also  expresses  his  displeasure.  It  is  well  when 
the  smarting  discipline  of  the  rod  embitters  to  us  the  ways 
of  sin.  The  design  of  our  Father  is  to  expel  from  us  the 
poison  of  depravity ;  and  since  we  know  not  all  the  vari- 
ous modes  in  which  the  disorder  operates,  we  are  not  com- 
petent judges  of  the  means  he  employs.  His  corrections 
are  adapted  also  to  the  place  we  are  destined  to  occupy, 
and  to  our  particular  tempers,  liabits,  and  dispositions  as 
connected  with  it.  Now,  we  know  not  all  that  our  Father 
has  in  reserve  for  us  in  heaven,  and  so  cannot  be  compe- 
tent judges  of  the  education  he  gives  us  on  earth.  It  is  for 
us,  then,  to  bow  to  his  will  with  cordial  confidence  and  re- 
signation. 

We  are  warned,  you  know,  against  two  evils — that  of 
despising  the  chastening  of  the  Lord,  and  that  of  fainting 
under  it.  We  are  chargeable  with  the  former  when  we  do 
not  acknowledge  the  hand  of  God  in  our  trials — when  we 
deem  them  too  contemptible  to  be  feared — when,  thinking 
lightly  of  them,  we  ask  not  that  aid,  without  which  they 
cannot  be  endured  with  a  proper  spirit — when  we  do  not 
look  to  them  as  flowing  from  love  to  our  souls,  from  dis- 
pleasure against  sin,  and  from  an  earnest  desire  to  deliver 


THE  BENEFIT  OF  AFFLICTION.  249 

US  from  it, — when  we  look  only  to  creatures  for  the  aid 
which  we  need — when  we  refuse  to  abandon  the  evils  we 
are  pursuing — and  when  we  stubbornly  refuse  to  feel  and 
to  bow  to  the  will  of  God.  When  the  heart  thus  wanders 
from  God,  affliction,  instead  of  being  salutary,  becomes 
deeply  injurious. 

On  the  other  hand,  we  ought  not  to  faint  under  the  rod. 
We  are  in  danger  of  running;  into  this  error,  when  endea- 
voring  to  avoid  the  former.     In  our  haste  and  impatience, 
•we  become  incapable  of  calmly  considering  all  circumstan- 
ces.    That  we  may  be  preserved  from  fainting,  it  is  neces- 
sary that  we  grow  in  faith ;  for  it  is  unbelief  that  causes 
us  to  sink  in  the  day  of  adversity.     While  Moses  looked 
to  "  him  who  is  invisible,"  and  had  his  eye  on  "the  recom- 
pense of  reward,"  he  cheerfully   endured   his   many  and 
heavy  trials.     When  the  attention  of  Peter  was  occupied 
with  the  waves  only,  he  instantly  began  to  sink  ;  but  had 
he  kept  his  eye  upon  his  Lord,  and  had  he  thought  of  his 
character,  his  mind  would  have  remained  in  peace,  and 
his  security  would  not  have  been  questioned.     We  should 
beware  of  so  thinking  on  our  afflictions  as  to  exclude  the 
contemplation  of  our  Lord.     We  err  thus  when  we  pore 
constantly  on  our  trials,  without  looking  to  the  bright  side 
of  the  cloud.     In  this  case  we  assuredly  will  put  a  wrong 
construction  on  the  ways  of  God,  and  deprive  ourselves  of 
the  great  encouragement  afforded  us  in  Scripture,  even  in 
times  the  darkest  and  most  distressing.     The  most  eminent 
of  the  servants  of  God  have  erred  in  this  way.     Moses  did 
so  when  "  he  spake  unadvisedly."     Even  the  intrepid  Eli- 
jah failed  when  obliged  to   wander  an  exile.      Jeremiah 
fainted  when  he  suffered  under  Pashur.     Jacob  did  so  when 
he  said  "all  these  things  are  against  me."     And  David, 


250  THE  BENEFIT  OF  AFFLICTION. 

when  he  dreaded  that  "  he  should  one  day  perish  by  the 
hand  of  Saul."  How  closely  do  our. feelings  and  steps  of- 
ten resemble  these! 

We  faint  under  our  troubles  when  we  are  overcome  by 
surprise  and  overwhelmed  by  perplexity — when  we  give 
way  to  dejection  and  despondency — when  we  utter  heart- 
less complaints,  to  the  discouragement  of  the  weak — when 
we  refuse  to  be  comforted — when  we  overlook  our  remain- 
ing comforts — when  we  become  indifferent  about  the  afllic- 
tions  of  others — when  we  become  unfit  for,  or  neglect,  the 
duties  of  our  station — and  when  we  indulge  in  improper 
views  of  the  dispensations  of  God,  as  inconsistent  with  his 
love,  character,  and  word.  In  this  state  of  mind,  we  are 
ill  danger  of  acting  as  did  Jonah  when  his  gourd  was  with- 
ered. Instead  of  confiding  in  God,  we  become  so  en2;rossed 
with  our  trials,  and  so  absorbed  in  meditation  on  our  afllic- 
tions.  that  we  overlook  and  forget  the  only  thing  that  can 
relieve  and  gladden  the  heart. 

Let  me  exhort  you  to  rise  above  every  thing  of  this  kind, 
and  imitate  David  when  he  "  encouraged  himself  in  the 
Lord  his  God."  1  Sam.  xxx.  G.  Seek  an  increase  of  faith 
that  your  mind  may  dwell  on  things  unseen  and  eternal ; 
that  spiritual  things  may  ever  impress  your  heart ;  and 
that,  in  beholding  the  way  in  which  the  Lord  leads  his  re- 
deemed, you  may  be  led  to  give  him  your  entire  confidence. 
You  have  before  you  a  great  cloud  of  witnesses,  who  have 
left  their  testimony  to  the  faithfulness  and  the  goodness  of 
God,  amidst  tlic  many  evils  which  they  suffered  here,  but 
which  they  have  overcome  through  the  energy  of  fiiith. 
Tlic  men  of  this  world  look  only  at  the  things  of  time, 
and  no  wonder  that  they  are  overwhelmed  by  the  troubles 
of  this  scene ;  but  Christians   look   beyond   them  to  that 


THE  BENEFIT  OF  AFFLICTION.  251 

world  where  their  elder  brother  already  is,  and  where  they 
hope  soon  to  be.  Miserable,  indeed,  are  they  whose  views 
are  bounded  by  time  ;  in  whom  the  sorrow  of  the  world  is 
deeply  seated  ;  and  in  whose  spirit  it  is  working  death ! 
Think  of  Ahab,  Haman,  and  Saul;  and  turn  to  the  many 
daily  instances  of  wasting  constitutions  and  broken  hearts 
which  the  face  of  society  presents — and  then  dwell  on  the 
blessedness  of  that  spirit  which  bows  to  the  will  of  God, 
and  finds,  even  in  manifold  trials,  joy  unspeakable  and  full 
of  glory. 

We  ought  ever  to  remember  in  the  day  of  affliction  that 
we  suffer  less  than  our  iniquities  deserve,  that  the  Lord  is 
righteous,  for  we  have  sinned,  and  that  it  is  of  his  mercies 
that  we  are  not  consumed.  It  will  not  do,  however,  to 
dwell  only  on  considerations  like  these,  for  though  we  suffer 
little  compared  with  what  is  denounced  by  the  law,  it  is  pos- 
sible that  we  may  suffer  more  than  we  would  be  able  long 
to  endure.  It  is  therefore  of  the  first  moment  to  dwell  on 
the  promises  of  a  speedy  release  from  our  trials.  The 
patience  to  which  we  are  called  is  the  "patience  of  hope." 
"Be  patient,"  say  the  Scriptures,  "  for  the  coming  of  the 
Lord  draweth  nigh." 

It  is  not  the  man  who  is  exempted  from  tribulation,  but 
the  man  that  endures  it,  that  is  pronounced  blessed.  Take 
for  your  example  your  brethren  and  companions  in  tribula- 
tion. Trace  the  footsteps  of  the  flock,  and  you  will  find 
that  all  of  them  have  trodden  the  path  of  tribulation.  In 
reading  the  Scriptures,  you  will  find  yourself  most  inter- 
ested in  the  histories  of  those  whose  career  was  the  most 
dark  and  distressing.  In  the  school  of  affliction  the  prin- 
ciples of  piety  are  called  forth,  tried,  and  strengthened;  as 
were  the  excellencies  of  the  Saviour  himself.     Look  to  the 


252  THE  BENEFIT  OF  AFFLICTIOX. 

cloud  of  witnesses ;  but  look  particularly  to  him,  and  see  in 
his  example,  the  blissful  result  of  heavy  and  manifold  trib- 
ulations. Happy  is  he,  you  will  then  say,  whom  the  Lord 
corrcctcth ;  who,  by  the  losses  and  the  crosses  of  time,  is 
induced  to  take  God  for  his  portion  ;  who  is  weaned  from 
earthly  hopes  and  worldly  dependencies;  and  is  determin- 
ately  turned  to  God  as  the  fountain  of  his  happiness.  Pre- 
cious, indeed,  is  aflliction  when  it  cherishes  that  self-deny- 
ing, subdued,  and  heavenly  temper  of  mind,  which  is  the 
very  life  of  genuine  religion ;  which  insures  both  safety 
and  blessedness  in  this  valley  of  tears  ;  which  purifies  and 
strengthens  the  heart ;  and  which  assimilates  to  the  charac- 
ter of  the  Saviour,  and  to  the  spirit  of  their  celestial  temple. 
There  are  qualities  of  heart  which  may  flourish  in  seasons 
of  prosperity,  but  the  spirit  of  which  I  now  speak  is  best 
cherished  in  adversity.  It  is  in  the  valley  of  humiliation 
that  those  principles  grow  which  assimilate  us  the  most  to 
the  Man  of  Sorrows.  We  are  not  qualified  for  a  higher 
degree  of  glory  than  the  degree  of  aflliction  which  we  can 
patiently  bear. 

Should  you  be  called  to  duties  arduous  and  painful — ac- 
cording to  your  day  shall  be  your  strength.  He  who 
brought  his  people  to  the  Red  Sea,  and  allowed  them  to  be 
hemmed  in,  did  so  to  manifest  his  power  and  his  goodness. 
His  people  were  called  to  stand  still  and  see  his  salvation. 
They  were  called  at  the  moment,  of  all  others  the  most 
critical,  to  go  forward.  They  did  so,  with  the  sea  before 
them,  in  the  confidence  of  safety.  It  was  "to  them  ac- 
cording to  their  fuith;"  for  he  who  had  called  them  to  go 
forward  spake  and  opened  a  way  in  the  waters.  This  is 
written  for  our  comfort  and  instruction.  He  is  the  same 
now  that  he  was  then.     When  called  to  difficult  circum- 


THE  BENEFIT  OF  AFFLICTION.  253 

stances,  let  the  Lord  be  our  confidence.  There  is  nothing 
in  this  bordering  on  thoughtlessness,  insensibility,  or  enthu- 
siasm. We  have  the  word  of  our  God  before  us,  and  there 
we  see  the  work  and  the  character  of  Christ;  and  believ- 
ing in  this,  we  act  under  the  influence  of  principles  the 
most  rational.  The  faith  of  this  raises  us  to  the  hope  of 
the  second  coming  of  the  Saviour,  and  in  the  prospect  of 
it  we  are  patient  and  happy  in  all  our  tribulations.  As  the 
husbandman  waits  for  the  fruits  of  harvest,  so  do  we  wait 
for  the  fruits  of  our  faith  and  our  afflictions.  With  us  the 
word  of  our  God  ought  to  be  an  end  of  all  doubt;  and  con- 
fiding in  it,  we  ought  to  establish  and  compose  our  hearts, 
in  the  expectation  of  that  blessed  day  when  the  Redeemer 
"  shall  come  to  be  glorified  in  his  saints,  and  admired  in 
all  them  that  believe."  The  great  thing  is  to  have  the 
Lord  himself  ever  before  us  ;  to  feel  and  act  under  the 
constant  conviction  that  he  is  ever  present  with  us;  and  to 
remember  that  soon,  very  soon,  we  shall  be  called  to  his 
bar.  When,  through  faith,  we  maintain  a  resigned  and 
devout  spirit,  success  will  follow  us  in  all  our  ways.  But 
when  we  fail  to  persevere  in  the  course  of  faiih  and  of  pa- 
tience, we  shall  suffer,  as  did  Moses  and  Aaron,  when,  for 
their  evils,  they  were  corrected  of  God.  Num.  xx.  7 — 12. 
When  the  Saviour  dwells  in  our  hearts  as  the  object  of  in- 
tense regard,  and  we  continue  in  the  contemplation  of  our 
future  prospects  through  him,  the  mind  is  elevated  above 
all  the  interests  and  the  afflictions  of  time. — We  acquire 
much  of  the  spirit  of  the  many  who  have  travelled  the 
same  course  before  us,  and  in  circumstances  far  more  dis- 
tressing than  any  in  which  we  have  been  placed.  That 
which  supported  them  can  also  support  us  ;  and  in  the  faith 
22 


254  OUR  lord's  answer 

of  that  word  in  which  they  trusted,  we  shall,  as  they  did, 

finish  our  course  with  joy. 

May  the  God  of  all  consolation  bless  to  you  the  ways  of 

his  providence,  by  making  them  all  work  together  for  your 

present  and  everlasting  good.     ]\Iay  you  find  comfort  here 

in  the  heaviest  trials  :  and  grow  in  meetness  for  that  state 

in  M'hich  sorrow  and  si^hinir  are    unknown,  and  where 

bliss  unmingled  ever  flows. 

I  remain,  &c. 


LETTER  XII. 

ON  OUR  lord's  answer  TO  THE  SONS  OF  ZEBEDEE. 

Then  came  to  him  the  mother  of  Zebedee's  children,  with  her  sona, 
worshipping  him,  and  desiring  a  certain  thing  of  him.  And  he 
said  unto  her,  What  wilt  thoul  She  saith  unto  him,  Grant  that 
these  my  two  sons  may  sit,  the  one  on  thy  right  hand  and  the  other 
on  the  left,  in  thy  kingdom.  But  Jesus  answered  and  said,  Yo 
know  not  what  ye  ask.  Are  ye  able  to  drink  of  the  cup  that  I 
ehall  drink  of,  and  to  be  baptized  with  the  baptism  that  I  am  bap- 
tized with?  They  say  unto  him.  We  are  able.  And  he  saith 
unto  them,  Yc  shall  drink  indeed  of  my  cup,  and  be  baptized  with 
the  baptism  that  I  am  baptized  with;  but  to  sit  on  my  right  hand, 
and  on  my  left,  is  not  mine  to  give;  but  //  shall  be  ffiven  to  them 
for  whom  it  is  prepared  of  my  Father. — Matthew  xx.  21 — 23. 

Mr  DEATl  KniEM), 

In  my  last  letter  I  endeavored  to  illustrate  the  goodness  of 
God,  by  showing  you  some  of  the  benefits  w  hich  may  be 
derived  from  aflliction.  You  would  observe  that  I  kept  in 
view  the   important  consideration,  that  they  arc  designed 


TO  THE  SONS  OF  ZEBEDEE.  255 

to  affect  the  character,  so  as  to  make  meet  for  heaven. 
With  a  special  eye  to  this,  I  shall  now  make  some  remarks 
on  the  reply  of  our  Lord  to  the  request  of  the  sons  of  Ze- 
bedee. 

The  disciples  James  and  John,  through  the  medium  of 
their  mother,  expressed  a  desire  that  they  should  be  granted 
the  honor  of  sitting,  the  one  on  the  right  and  the  other  on 
the  left  hand  of  their  Lord  in  his  kingdom.  The  request 
included  not  merely  situations  of  rank  or  dignity  in  gen- 
eral, but  the  two  chief  official  situations  in  his  kingdom — 
not  merely  a  h'gh  degree  of  happiness,  but  the  honor  of 
being  his  principal  ministers.  This  appears  from  the  repe- 
tition made,  in  the  27th  and  28th  verses,  of  the  rule  of 
precedency  which  he  formerly  established,  when  the  dis- 
ciples were  disputing  which  of  them  should  be  greatest ; 
and  from  the  reference  which  he  makes,  in  verse  25th,  to 
the  princes  of  the  Gentiles.  It  appears  also  from  a  similar 
reference  made  on  the  night  in  which  he  was  betrayed,  con- 
nected with  the  promise  then  given  them,  that  they  should 
sit  on  thrones  judging  the  twelve  tribes  of  Israel.  It  is 
evident  that  they  had  very  mistaken  notions  of  his  charac- 
ter and  glory :  They  thought  of  an  earthly  kingdom,  while 
his  kingdom  is  spiritual.  But  our  Lord,  without  directly 
entering  on  the  subject  of  their  prejudices,  took  occasion 
from  their  request  to  exhibit  his  sufferings  as  the  means  of 
initiation  into  office,  and  to  state  the  principles  on  which 
the  honors  of  his  kingdom  should  be  bestowed.  He  had 
no  worldly  honors  to  bestow  on  them.  The  only  promo- 
tion which  he  had  to  give  was  to  be  obtained  by  suffering 
and  self-denial.  Life  itself  was  to  be  sacrificed  for  it. 
What  glory,  therefore,  could  he  now  have  in  his  eye,  but 


256  OUR  lord's  answer 

that  of  the  heavenly  and  future  world  ?   The  disciples,  alas ! 
were  too  much  occupied  with  present  things. 

Looking  on  them,  he  felt  for  their  ignorance;  and  in  a 
very  gentle  and  affectionate  manner  ti)ld  ihcm,  they  were 
not  aware  of  what  they  asked.  His  keen  feelings  on  the 
occasion,  arose  from  the  inseparable  connection  which  he 
well  knew  subsisted  between  his  sufferings  and  his  advance- 
ment to  the  throne  of  his  kingdom.  They  had  touched  a 
subject,  to  him,  of  the  most  tender  interest.  The  princi- 
ples in  man  which  associate  ideas  had  their  influence  on 
him  as  well  as  on  us ;  and  the  thoujrht  of  the  riiiht  and 
the  left  hand  of  his  throne,  led  his  mind  to  the  awful  scenes 
which  he  had  to  encounter  before  he  could  ascend  it.  He 
had  but  lately  predicted  his  sufferings,  and  never  were  they 
absent  from  his  thoughts ;  but  still,  particular  occurrences 
did  at  times  make  them  press  with  more  than  ordinary 
power  upon  his  mind.  The  present  was  a  circumstance 
much  calculated  to  do  so.  He  now  thought  of  them  as  the 
direct  appointment  of  God,  in  the  character  of  an  offended 
Lawgiver, — as  a  token  of  his  sacred  and  mediatorial  cha- 
racter,— as  an  essential  part  of  his  consecration  to  his  hal- 
lowed office, — and  as  necessarily  distinguished  by  unutter- 
able severity.  He  at  the  same  time  thought  of  the  resem- 
blance which  his  people  must  bear  to  him  as  a  ])aticnt  and 
submissive  sufferer,  especially  in  tiibulation  for  the  sake  of 
the  Gospel,  before  they  could  be  qualified  for  the  honors, 
and  particularly  for  the  highest  honors,  of  liis  kingdom. 
Feeling  in  this  way,  lie  asked  his  disciples  if  they  could 
with  a  proper  spirit,  go  through  the  ])revious  sufferings 
necessary  to  fit  iheni  for  the  places  they  desired  :  could 
they  drink  of  his  bitter  cup  of  affliction? — could  they  bo 


TO  THE  SONS  OF  ZEBEDEE.  •  257 

baptized  with  his  baptism  of  sufferings,  as  those  must  be 
who  shall  be  exalted  in  his  kingdom  ?  They  conceived  that 
he  spake  only  of  such  sufferings  as  they  had  already  wit- 
nessed in  him — they  were  engrossed  with  the  hopes  of  gran- 
deur and  authority,  and  so  did  not  enter  into  his  meaning — 
they  also  confided  too  much  in  their  own  strength ;  and 
hence  were' led  to  reply,  that  they  could. 

Our  Lord,  without  directly  charging  them  with  their  am- 
bitious spirit,  and  their  utter  unfitness,  whilst  they  retained 
their  present  views,  for  such  sufferings,  or  with  their  er- 
roneous notions  of  the  whole  matter,   replied,  that  they 
should  indeed  participate  in  a  measure  in  his  sufferings  ;  but 
that  the  honors  of  his  kingdom  were  not  to  be  conferred 
on  the  ground  of  personal  or  private  friendship,  so  to  say, 
but  on  public  grounds.  As  man,  he  had  his  particular  at- 
tachments, though    always  becoming  his  character,   and 
John,  one  of  the  petitioners,  was  the  beloved  disciple;  but 
in  the  distribution  of  the  honors  of  his  future  kingdom,  no 
private  feelings  which  belonged  to  him  merely  as  a  man, 
would  in  the  least  degree  guide  him.     The  places  which 
they  asked  were  prepared  of  his   Father  for  those  two  of 
his   disciples  who,  by  means  of  the  deepest  participation 
with  him  in  patient  submissive  suffering,  in  the  cause  of 
truth,  and  in  obedience  to  the  will  of  God,  should  be  found 
best  qualified  for  them.     He  did  not  mean  to  say,  as  the 
supplement  indicates,  that  the  places  in  question  were  not 
his  to  give :  he  meant  that  they  were  his  to  give,  but  that, 
in  giving  them,  he  should  be  guided,  not  as  they  thought, 
by  private  reasons  or  mere  human  friendship,  but  by  public 
reasons ;     not  taken  from  an  arbitrary  appointment,  but 
from  the  purpose  of  his  Father,  who  had  destined  them  for 
22* 


258  J, 

the  two  who  should  most  resemble  in  character  the  beloved 
of  his  soul. 

This  appointment,  then,  is  grounded  on  the  connection 
between  character  and  blessedness.  Accordingly,  he  does 
not  mention  the  two  by  name,  but  simply  describes  them 
by  their  lot,  and  by  their  resemblance  in  principle  and  spirit 
to  himself.  He  tells  us  that  they  who  shall  fill  the  stations 
in  question,  shall  be  the  two  of  his  followers  who,  by  being 
most  afllicted  here,  have  had  their  princij)les  of  piety  and 
of  benevolence  severely  tried,  and  by  this  means  most 
called  forth  and  invigorated ;  and  have  thus  become  most 
like  in  moral  and  spiritual  excellence  to  him  who  is  now  a 
priest  upon  his  throne.  The  strictest  impartiahty  will  mark 
the  decisions  of  him  to  whom  all  judgment  is  committed. 
He  refers  particularly  to  sufferings  borne  in  a  course  of  la- 
bor for  the  truth  of  God  ;  but  the  principle  upon  which  he 
proceeds  is  capable  of  a  general  application.  The  Corinthi- 
ans had  reason  to  rejoice  in  those  common  afflictions  which 
•were  designed  to  prevent  their  being  "condemned  with  the 
world."  Wiicn  even  the  ordinary  calamities  of  life  cherish 
and  strengthen  the  })rinciples  that  adorned  the  character  of 
Christ,  they  of  course  increase  our  meetncss  for  heavenly 
glory.  It  is  the  end  and  the  effect  we  are  to  consider,  and 
not  barely  the  means.  Such  as  are  most  distinguished  by 
positive  holiness  shall  be  best  qualified  for  the  highest  sta- 
tions in  that  kingdom  ;  the  honors  and  rewards  of  which 
are  invariably  proportioned  to  the  degree  in  which  its  sub- 
jects are  conformed  to  him  who,  as  the  first-born  of  the 
family,  is  seated  on  the  throne  of  his  Father.  Hence  the 
Scriptures  have  connected  our  fellowship  with  him  in  suf- 
fering, with  our  fellowship  with  him  in  glory.  Rom.  viii. 
17;  1  Pet.  iv.  13. 


TO  THE  SONS  OF  ZEBEDEE.  -  259 

This  was  proposing  to  tliem  a  noble  object  of  ambition, 
in  the  pursuit  of  which,  instead  of  being  corrupted,  they 
should  be  purified.  The  Gospel  does  not  aim  at  the  extir- 
pation of  the  sense  of  honor  and  the  desire  of  glory ;  for 
man  was  originally  formed  for  honor  and  dominion  in  a 
state  of  innocence ;  and  the  Scriptures  set  before  us  the 
hope  of  glory,  honor,  and  immortality,  as  an  incentive  to 
duty.  Rom.  ii.  7.  The  promise  of  God  is,  "Them  that 
honor  me,  I  will  honor ;"  and  the  Saviour  says,  "  If  any 
man  serve  me,  him  will  my  Father  honor."  Shame  and 
disgrace  are  accordingly  represented  as  among  the  most 
painful  things  in  suffering.  Psalm  Ixix.  7 — 21.  Heb.  xii. 
2,  and  xi.  36.  The  sense  of  honor  and  the  desire  of  glory 
like  every  other  principle  in  human  nature,  have  become 
corrupted.  They  are  occupied  with  sinful  and  earthly 
things.  Men  "  glory  in  their  shame,"  and  are  ashamed  of 
that  which  constitutes  true  glory. 

It  is  the  law  of  Christ's  kingdom,  however,  that  he  who 
will  be  the  greatest  must  be  the  servant  of  all.  He  must 
imbibe  the  spirit,  and  to  act  upon  the  principles,  of  him  who, 
though  Emmanuel,  came,  not  to  be  ministered  unto,  but  to 
minister;  yea,  to  give  his  life  a  ransom  for  many.  We 
see  in  the  Saviour  what  true  glory  is.  It  is  not  in  the  least 
like  to  what  men  admire ;  but  is  indeed  the  very  opposite 
to  it.  Glory  is  moral  and  spiritual  excellence,  in  its  exercise 
and  display,  and  in  the  honor  which  it  justly  commands. 
In  a  perfect  being,  the  degree  of  this  moral  and  spiritual  ex- 
cellence corresponds  with  the  degree  of  his  natural  faculties. 
What  is  the  divine  glory,  but  the  infinite  moral  beauty  and 
granduer  of  Jehovah  ?  It  is  this  which,  when  displayed  to 
intelligent  beings,  excites  the  emotions  comprehended  in 
giving  glory  to  his  name.     The  intrinsic  worth  of  his  holy 


260  OUR  lord's  answer 

and  wise,  righteous  and  gracious  perfections,  entitle  him  to 
all  possible  love,  admiration,  and  homage.  Now,  in  the 
Saviour  every  uncreated  and  created  excellence  is  to  be 
found :  in  him  all  of  them  are  disi)laycd ;  and  to  him,  in 
consequence,  every  knee  shall  bow.  It  is  in  his  character, 
as  the  image  of  the  invisible  God,  that  the  supreme  perfec- 
tion of  moral  worth  is  seen  ;  and  hence  he  is  termed  "  the 
brightness,  or  the  efTulgence  of  his  glory." 

Jesus  stands  at  the  head  of  the  new  creation,  as  did 
Adam  in  the  old.  In  the  new  heaven  and  the  new  earth 
of  the  second  Adam,  we  see  the  lost  dominion  of  man  more 
than  restored.  In  him  the  language  of  the  eighth  Psalm  is 
verified,  as  we  are  fully  taught  in  the  epistle  to  the  Hebrews. 
Heb.  ii.  6 — 10.  In  us  it  will  likewise  be  verified,  when 
we  are  conformed  to  him  in  glory ;  and  to  this  consuma- 
tion  the  Psalm  obviously  points.  Our  lost  dominion  is  des- 
tined to  be  restored  and  extended  through  the  wonderful  me- 
dium of  His  liumiliation,  and  by  our  conformity  to  the 
principles  unfolded  and  glorified  by  its  means.  He  "was 
manifested  in  the  flesh"  and  "  made  under  the  law,"  in 
order  that,  in  the  character  of  a  servant,  he  might  be  per- 
fected for  all  that  government  with  which  he  is  now  in- 
vested. In  imitation  of  him,  we  are  called  to  take  up  the 
cross,  and,  as  convicted  criminals,  to  admit  the  equity  of 
llie  sentence  which  dooms  us  to  death;  and,  abandoning 
all  hope  founded  on  this  passing  world,  cheerfully  to  fol- 
low him  in  the  path  of  sorrow  and  liumiliation  to  the  hea- 
venly kingdom,  it  is  thus  that  we  are  to  deny  ourselves 
to  all  the  false  glory  of  the  world,  and  to  seek  that  which 
is  lieavenly  and  divine.  In  being  conformed  to  the  Man  of 
Sorrows,  who,  amidst  reproach  and  scorn,  endured  iho 
cross,  despising  the  shame,  and  in  being  thus  conibrmcd  to 


TO  THE  SONS  OF  ZEBEDEE.  261 

the  divine  character  unfolded  by  him,  we  attain  true  glory; 
because  we  by  this  means  attain  genuine  excellence,  have 
the  principles  of  the  Saviour  exercised  in  us,  and  are  ena- 
bled to  display  them.  With  this  is  connected  heavenly  en- 
joyment ;  for,  in  beholding  the  various  manifestations  of 
the  glory  of  God,  and  as  so  many  mirrors  reflecting  his 
image,  we  find  ourselves  supremely  and  divinely  blessed. 
How  different  is  the  judgment  of  God  from  that  of  man? 
The  traduced  disciples  of  the  Saviour  will  be  found  the  only 
honorable  characters  on  earth  in  that  day,  when  all  shall 
be  seen  in  a  just  light.  Then  the  proud  and  the  ambitious 
of  this  world,  in  whose  praises  history  has  abounded,  will 
be  found  mean  and  contemptible,  and  covered  with  shame 
while  the  righteous  shall  shine  forth  as  the  sun  in  the  king- 
dom of  their  Father. 

Our  Lord,  then,  presented  to  his  disciples  the  noblest  ob- 
ject of  ambition  :  he  sought  to  cure  them  of  that  spirit  which 
led  them  to  look  for  an  earthly  kingdom  and  for  earthly 
honors — which  had  led  one  of  them  to  rebuke  him  when  he 
spoke  of  his  suffering  and  death  ;  and  which  led  all  of  them 
at  last  to  stumble  at  his  reproach  and  crucifixion.  The  me- 
thod he  took  was  that  of  instructing  them  in  the  true  nature 
of  his  character  and  kingdom.  He  illustrates  this  by  direct- 
ing them  to  the  means  by  which  he  should  ascend  the 
throne ;  and  by  teaching  them,  that  the  way  to  their  hon- 
ors was  the  same  as  his — namely,  that  of  humilit}^,  patient 
sufferinfj,  and  deadness  to  this  world.  This  was  connected 
with  the  exhibition  of  a  glory  and  a  blessedness,  infinitely 
exceeding  the  boasted  but  delusive  honors  and  joys  of  which 
they  were  in  quest.  His  eye  was  upon  the  joy  which  was 
set  before  himself,  even  the  ineffable  blessedness  which  he 
now  posseses  in  contemplation  and  enjoyment  of  the  divine 


262  THE  lord's  answer 

character,  as  displayed  in  his  own  work,  and  in  the  salva- 
tion of  his  people.  Now,  this  is  happiness,  wliicli  is  con- 
nected with  the  highest  moral  excellence  and  dignity,  which 
worth  of  character  commands  that  honor  which  holy  intel- 
ligences invariably  pay  to  spiritual  glory. 

He  afterwards  drew  a  contrast  between  the  kingdoms 
and  rulers  of  this  world,  and  the  dignities,  offices,  and  bless-  ^^ 
ings  of  his  kingdom.     In  it  personal  or  independent  dignity 
and  privileges  were  to  be  unknown.     The  greatness  of  the 
greatest  is  connected  by  him  with  the  duty  of  condescension 
and  service  to  the  least ;  and  this  rule  of  precedency  is  en- 
forced by  the  strongest  of  all  motives — the  consideration  of 
his  own  humiliation.     The  lesson  was  not  fully  received 
by  them  at  the  time  ;  but  when  the  Holy  Spirit  brought  his 
words  to  their  remembrance  afterwards,  they  came  to  "  glory 
exclusively  in  his  cross ;"  and  "  to  rejoice  that  they  were 
counted  worthy  to  suffer   shame  for  his  name."     They 
taught  their  brethren,  that  the  way  to  the  kingdom  of  their 
Father  lay  "  through  manifold  tribulations'' — that  the  king, 
their  elder  brother,  had  gone  that  way — that  the  way  was 
at  once  safe  and  honorable,  since  he  had  gone  before  them, 
and  was  still  with  them,  to  preserve  and  to  guide  them — 
and  that,  as  they  now  "had  fellowship  with  him  in  suffer- 
ing," so  they  should  ultimately  "  participate  in  his  glory." 
By  these  considerations  did  they  excite  their  brethren,  and 
stir  up  their  own  minds,  to  seek,  "by  patient  continuance 
in  well  doijig,  for  glory,  honor,  and  immorlalily."     Thus 
did  they  seek  to  withdraw  the  mind  from  the  transient  phan- 
toms of  time,  by  exhibiting  an  infinitely  grander  prospect 
than  this  world  can  furnish.     Here  is  an  object,  in  the  pur- 
suit of  which  the  noblest  and  the  most  hallowed  ambition 
has  an  "  infinite  latitude  and  scope;"  an  ambition  which, 


TO  THE  SONS  OF  ZEBEDEE.  263 

the  more  that  it  is  indulged,  assimilates  us  the  more  to  the 
God  of  all  excellence. 

You  will  perceive  that  our  Lord  does  not  sa}^,  that  no 
such  places  as  the  two  requested  should  be  granted  to  any. 
On  the  contrary,  his  answer  implies  that  some  two  of  his 
disciples  should  certainly  obtain  them,  though  who  they 
shall  be,  the  day  of  judgment  only  shall  declare.  I  need 
not  say,  then,  that  the  enjoyment  of  different  degrees  of 
glory,  and  of  eminence  in  honor  and  dignity,  shall  certainly 
obtain  in  the  heavenly  world.  It  must  be  evident  from  the 
answer  of  our  Lord,  that  such  distinctions  form  a  part  of 
the  arrangement  of  God,  and  are  indeed  the  natural  effect 
of  existing  character,  in  that  world  where  bliss  is  the  result 
of  the  very  nature  of  things,  inasmuch  as  there,  existing 
principles  will  be  followed  by  corresponding  effects  and  con- 
sequences. He  teaches  us  that  the  trials  of  life  are  meant 
for  our  good ;  because  they  are  designed  to  assimilate  us 
to  God,  by  cherishing,  exercising,  and  so  invigorating  those 
sacred  principles  which  include  the  elements  of  blessed- 
ness. They  serve  to  conform  us  to  the  Saviour,  in  whom 
there  is  all  in  which  Jehovah  delights ;  and  thus  do  they 
serve  to  augment  our  happiness  in  the  world  of  light,  ho- 
liness, and  love. 

I  would  here  call  your  attention  more  particularly  to  the 
view  which  the  Lord,  in  this  passage  of  Scripture,  gives  of 
his  glory.  He  has  his  eye  on  his  official  dignity  as  a  priest 
upon  his  throne,  and  on  what  was  necessary  to  his  initiation 
into  office.  In  order  to  his  being  qualified  for  the  official 
glory  in  question,  and  in  order  to  his  subsequent  investi- 
ture with  it,  it  behoved  him  to  submit  to  suffering  and  to 
death.  Both  qualification  for  and  investiture  with  office 
are,  in  Scripture,  included  in  consecration  to  it ;  and  henco 


264  OUR  LORD  S  A?fS\VER 

much  of  the  importance  which  is  attaclicd  to  the  solemn 
dedication  of  official  characters.  By  the  haptism  of  his 
own  blood,  as  was  prefigured  by  the  purification  of  the 
priests  at  their  consecration,  was  the  Saviour  fitted  for,  and 
set  apart  to,  the  office  of  a  priest,  and  that  of  a  mediatory 
king.  In  him  these  two  offices  are  united;  Zech  vi.  13  ; 
Hcb.  vii.  17  ;  and  hence  he  connects  his  sufferings  on  earth 
with  the  wliole  of  his  mediatorial  glory.* 

He  refers  also,  when  he  calls  his  sufl"erings  a  baptism, 
to  their  uncommon  and  awful  severity.  M'hcn  we  con- 
sider that  by  consecration,  is  meant  not  only  appointment 
to,  but  likewise  qualification  for,  office,  there  appears  an 
obvious  reason  for  adverting  particularly  to  the  heavy  and 
severe  nature  of  his  many  and  complicated  distresses.  By 
means  of  them,  he  was  to  be  fitted  for  the  high  official  sta- 
tion which  ho  now  holds  in  heaven,  and  also  for  the  exalted 
blessedness  of  which  he  is  there  possessed.  From  the  very 
first  of  his  life  below,  he  was  as  Emmanuel,  and,  as  im- 
maculately pure  in  character,  qualified  for  the  work  he  had 
undertaken  ;  but  as  his  sufferings  called  forth,  and  gave 
occasion  for,  the  display  of  every  positive  excellence,  they 
perfected  his  consecration.  In  proportion,  of  course,  to 
their  weight,  severity,  and  complicated  nature,  was  the 
measure  in  which  the  glorious  principles  of  his  character 
were  tried  ;  the  brightness  of  the  lustre  with  which  they 
shone,  and  the  degree  in  which  they  were  invigorated. 
They  were  in  a  certain  sense,  like  "  fire  to  refine  the  gold  ;'* 
for  though  they  could  not  purge  away  dross  or  pollution, 


♦  JSeo  Hebrews  ii.  10,  and  v.  9,  compared  with  cliap.  vii.  28,  wliero 
ihe  word  rendered  "perfect"  in  the  former  passafjos  is  rendered 
"consecrated  ;"  and  withcha[).  ii  0 — 9,  where  suflcring  is  connected 
with  his  dominion. 


TO  THE  SONS  OF  ZEBEDEE.  265 

of  which  there  was  none  in  the  immaculate  Saviour,  they 
served  to  increase  the  positive  preciousness  of  his  moral 
and  spiritual  glories.  As  he  grew  in  stature  and  in  intel- 
lectual endowments,  so  did  he  in  every  holy  and  benevolent 
principle.  The  hallowed  excellencies  of  his  character  were, 
in  particular,  eminently  increased,  through  the  means  of 
his  sufferings ;  for  in  him,  as  in  us,  that  law  of  nature  by 
which  the  trial  and  exercise  of  a  principle  adds  to  its  vigor, 
had  its  uniform  influence.  Viewins:,  then,  the  excruciatinsc 
sorrows  and  inconceivable  agonies  which  awaited  him,  he 
calls  them  a  baptism, — to  express  at  once  their  sacred  and 
overwhelming  nature.  Even  under  the  immediate  hand  of 
God,  his  love  to  his  Father,  his  zeal  for  his  glory,  his  ven- 
eration for  his  excellence,  his  abhorence  of  sin  as  opposed 
to  his  will,  and  his  love  to  righteousness  as  the  ornament 
of  his  perfections,  were  all  in  full  and  highest  exercise,  and 
in  the  most  vivdd  light  exhibited  the  glory  of  his  character. 
His  love  to  God  was  not  exercised  merely  in  circumstances 
of  ease  and  enjoyment,  but  burned  with  the  warmest  fer- 
vor and  the  brightest  lustre  under  all  the  floods  of  tribula- 
tion that  the  mighty  hand  of  Heaven  poured  upon  his  soul. 
It  glowed  in  his  breast  even  under  the  heaviest  sorrows, 
and  the  deepest  depression  which  the  divine  dereliction 
could  produce  in  a  mind  sustaining  at  the  very  time  the 
attacks  of  earth  and  of  hell.  Never,  surely,  was  love  so 
tried :  never  was  it  so  displa3^ed. 

Here  shone  also  the  kindred  flame  of  love  to  men,  even 
in  all  their  guilt  and  pollution.  His  sufferings  must  have 
excited  in  his  mind  the  most  lively  ideas  of  his  people,  and 
of  the  miseries  to  which  they  were  liable.  Their  charac- 
ter also  must  have  been  viewed  by  him  with  the  deepest 

concern.     His  love,  however,  did  not  decline  when  thus 
23 


266  OUR  lord's  answer 

tried.  On  the  contrary,  the  benevolent  feelings  of  his 
heart  were  the  more  excited  and  invigorated.  Hence  the 
Scriptures  dwell  particularly  on  his  cross  and  agonies,  as 
affording  the  most  advantageous  station  for  taking  a  distinct 
view  of  his  illustrious  character.  In  this  way  was  he 
fitted  for  the  situation  he  now  fills  as  a  priest  upon  his 
throne. 

He  entered  heaven  as  the  first-born  among  many  breth- 
ren ;  and  there  he  exhibited  the  very  lineaments  of  the  in- 
visible God,  in  fully  unfolding  the  views,  dispositions,  and 
principles,  which  governed  himself  in  the  days  of  his  flesh. 
Here  too,  he,  by  the  same  means,  depicted  the  character  of 
man;  the  nature  and  issue  of  sin;  and  the  nature  and  ob- 
ject of  the  divine  law.     In  exhibiting  his  love  to  God  and 
his  love  to  sinners,  as  manifested  in  his  sacrifice,  he  se- 
cured the  confidence  of  all  in  his  lieavcnly  ministrations. 
By  these  principles,  as  developed  and  brightened  in  the  fur- 
nace of  aflliction,  and  by  his  relation  to  both  parties,  was 
he  qualified  for  the  great  work  of  mediating  between  the 
lawgiver  and  the  guilty  children  of  Adam.     When  in  the 
invisible  world  of  angels  and  departed  spirits,  ho  in  cfl!ect 
declared,  that  not  the  smallest  part  of  his  unparalleled  woes 
could  have  been  spared ;  that,  in  all  his  pangs,  and  in  all 
his  agonies,  he  bowed  to  the  will  of  God ;  unquestionably 
his  declaration  must  have  come  home  to  all  hearts  with  ir- 
resistible energy ;  must  have  enlarged  their  views  of  the 
divine  character  ;  and  must  have  added  to  their  joys.     In 
this  consunnnationof  his  ex])iatory  work  God  delights,  and 
has  expressed  his  delight  and  approbation  by  calling  him 
to  the  throne  of  his  glory. 

Connected  with  his  advancement  to  honor,  is  his  ad- 
vancement to  bliss.     Ilis  soul  now  rests  in  the  full  and 


TO  THE  SONS  OF  ZEBEDEE.  267 

everlasting  enjoyment  of  the  divine  perfections  manifested 
in  his  own  work.  He  is  capacitated  for  this  joy  as  Me- 
diator, by  means  of  his  unutterable  sufferings ;  because 
they  brought  him  into  the  nearest  and  most  intimate  union 
with  the  divine  character,  and  illustrated  its  glory.  The 
principles  exercised  by  him  when  afflicted  by  his  God,  con- 
tain the  very  elements  of  his  present  happiness.  As  Em- 
manuel, he  exhibited  the  effulgence  of  the  divine  glory  in 
his  obedience  unto  death  ;  in  his  official  ministrations  he 
still  displays  it;  and  in  that,  which  is  thus  manifested,  his 
soul  rests  with  ineffable  delight.  The  praises  of  the  celes- 
tial temple  exhibit  the  foundation  of  his  glory  and  the 
spring  of  his  joys.  The  purport  of  the  heavenly  song  of 
the  redeemed  is,  "  By  how  much  he  humbled  himself  and 
suffered  on  earth  for  sinners,  by  so  much  lethim  be  exalt- 
ed and  blessed  in  heaven."  He  who  emptied  himself  of 
power,  and  assumed  the  form  of  a  servant ;  who,  though 
rich,  for  our  sakes  became  poor;  who  stooped  to  become 
the  object  of  scorn ;  who  was  crucified  through  apparent 
weakness ;  and  who  became  a  curse  for  us — is  declared 
worthy  to  receive  all  power,  and  riches,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing.  Such  is  the 
song  of  all  holy  creatures  ;  and  such  is  the  judgment  of  God, 
the  best  judge  of  excellence,  and  the  best  acquainted  with 
the  Redeemer.  All  serve  to  show  that  his  glory  and  his 
bliss  arise  from  his  humiliation  and  his  woes  on  earth. 

Allow  me,  my  dear  friend,  to  connect  these  views  with 
the  two  important  considerations,  that  there  will  be  different 
degrees  of  glory  among  the  redeemed  in  heaven ;  and 
that  the  way  in  which  they  shall  be  fitted  for  their  several 
stations  there,  will  be  that  of  being  in  their  measure  con- 
formed to  the  character  of  the  Man  of  Sorrows.     The  two 


268  OUR  lord's  answer 

wlio  sliall  sit  on  his  right  hand  and  on  his  left  hand,  shall 
be  the  two  who  shall  have  drunk  most  deeply  of  his  cup 
of  affliction,  and  shall  have  been  most  baptized  with  his 
baptism.  On  the  same  principles,  the  redeemed  in  general, 
from  the  highest  to  the  lowest  in  the  kingdom  of  heaven, 
shall  be  fitted  in  their  measure  for  the  stations  they  shall 
respectively  fill.  The  light  afflictions  of  this  present  mo- 
mentary scene,  not  only  are  followed  by,  but  actually 
'■'•worlied  out,  a  far  more  exceeding  and  an  eternal  weight 
of  glory."  They  do  so,  by  drawing  the  mind  from  created 
objects  to  the  cross  of  Christ  and  its  transforming  dis- 
coveries ;  and  so  inducing  it  to  make  "  unseen  and  eternal 
things"  its  constant  and  delghtful  aim.  If  the  afflictions 
of  life  work  out  for  us  far  higher  blessedness,  I  need  not 
say  that  there  must  be  a  diversity  of  glory  in  heaven.  It 
is  true  that  the  apostle  is  not  comparing  the  future  glory  of 
one  Christian  with  that  of  another,  but  rather  the  afllictions 
of  life  with  future  blessedness :  Yet,  as  the  latter  is  said  to 
be  wrought  out  by  the  former,  there  must  be  a  proportion 
between  them.  The  passage  then  indirectly  teaches,  that 
there  shall  be  a  diversity  of  degrees  in  future  glory.  It  is 
evident  that,  if  the  Christian  who  is  removed  from  earth 
almost  as  soon  as  he  receives  the  truth,  shall  possess  the 
same  weight  of  glory  with  those  who  have  suffered  long 
and  severely  in  the  cause  of  God,  it  cannot  be  said  that  the 
trials  of  the  latter  have  wrought  out  for  them  what  they 
shall  enjoy.  In  that  case,  their  bliss  were  quite  irrespec- 
tive of  their  sufferings. 

In  proportion  to  the  measure  in  w  liich  we  are  conformed 
to  the  hallowed  principles  which  the  sufferings  of  the  Sa- 
viour called  forth  and  exercised,  is  the  measure  in  which 
we  are  capacitated  for  high  degrees  of  conformity  to  him 


TO  THE  SONS  OF  ZEBEDEE.  269 

in  glory.  The  same  means  which  brightened  his  charac- 
ter are  necessary  to  purify  and  sanctify  ours.  It  is  the  bat- 
tle that  tries  the  courage  of  the  soldier  :  It  is  adversity  that 
proves  the  character,  and  shows  what  we  are.  Nor  do  the 
sufferings  of  hfe  serve  only  for  the  display  of  our  princi- 
ples ;  they  contribute  also  to  their  growth.  Every  principle 
in  the  mind  is  invigorated  by  frequent  exercise.  Resist- 
ance and  opposition  call  forth  the  powers  of  the  soul,  and 
give  birth  to  exertion.  Every  victory  we  obtain  increases 
our  strength  and  our  courage,  and  prepares  us  to  renew 
the  conflict.  When  the  character  is  perfected,  we  shall  not 
need  to  be  afllicted ;  then  we  shall  dwell  where  there  is  no 
sorrow  nor  pain. 

There  is  indeed  one  great  difference  between  the  Re- 
deemer's sufferings  and  ours  :  his  afflictions  not  only  per- 
fected the  display,  of  his  character,  and  are  a  pattern  to  us ; 
they  also  made  atonement  for  sin  ;  whereas  the  sufferings 
of  his  people  can  never  in  the  smallest  degree  expiate  trans- 
gression. The  only  expiatory  sacrifice  is  that  of  Christ ; 
on  it  his  redeemed  rest  their  hope,  and  from  it  they  derive 
their  peace.  But  having  believed  the  Gospel,  and  having 
found  rest  to  their  souls  in  the  blood  of  the  cross,  the  desire 
of  conformity  to  their  Lord  is  powerfully  excited.  This 
desire  is  gratified  by  maldng  the  afflictions,  and  indeed  all 
the  events  of  life,  the  means  of  trying  and  exercising  the 
principles  of  piety  and  benevolence ;  and  so  of  forming  and 
finishing  that  holy  character,  which  it  is  the  desire  of  Chris- 
tians to  possess,  and  with  which  happiness  is  inseparably 
connected. 

The  blessedness  of  the  redeemed  is  not  the  same  with 
that  enjoyed  by  man  in  paradise :  it  springs  from  the  cha- 
racter of  God  as  unfolded  in  the  Gospel,  and  which  could 
23* 


270  OUR  lord's  answer 

never  have  been  fully  developed  but  by  such  means  as  the 
cross  of  Christ  exhibits.  It  is  happiness  resulting  from  a 
character  formed  in  the  school  of  aflliction.  Not  that  the 
mere  endurance  or  pain  will  sanctify  the  soul :  far  from  it. 
On  the  contrary,  afllictions  often  harden  the  heart.  But 
when,  through  the  Divine  blessing,  they  lead  to  the  Gos- 
pel, and  so  cherish  the  hallowed  principles  which  adorned 
the  humiliation  of  Christ,  they  serve  in  us,  as  well  as  in 
him,  to  complete  the  character ;  and  so  to  increase  our 
capacity  for  that  bliss  \vhich  fills  the  celestial  temple,  and 
is  a  participation  in  the  happiness  of  God. 

If,  then,  the  most  exalted  in  heaven  shall  be  those  of  the 
family  of  God  who  have  had  most  fellowship  with  the  Sa- 
viour as  a  sufferer ;  we  see  at  once  how  it  is  that  "  whom 
the  Lord  lovcth  he  chastencth,  and  how  he  scourgeth  that 
son  most  severely  whom  he  intends  most  to  honor  and  to 
bless."     He  does  this  with  a  view  to  eternity ;  and  not 
merely  with  a  general  view  to  their  future  good,  but  with 
an  eye  to  their  individual  character,  and  to  the  particular 
place  he  designs  for  them  in  the  heavenly  temple.     He 
acts  from  love  the  most  wise  and  ardent,  and  overlooks 
their  prcsent  momentary  feelings  from  a  kind  regard  to 
their  eternal  glory.     Surely  this  is  well  calculated  to  excite 
our  love  to  him,  to  call  forth  patience  and  confidence,  and 
to  produce  meek  resignation  and  animating  joy.     His  eye 
is  ever  upon  us  ;  and  all  the  painful  trials  of  life  with  which 
we  are  visited,  will  work  together  for  our  good  both  here 
and  in  the  world  to  come. 

You  may  perhaps  suppose,  my  dear  friend,  that  many 
have  scarcely  any  afflictions,  who  yet  appear  to  be  eminent 
Christians.  There  is  a  mistake  here.  This  is  a  world  of 
evil  and  of  pain ;  and  many  who  appear  to  have  but  little 


TO  THE  SONS  OF  ZEBEDEE.  271 

to  annoy  them,  have  not  a  few  unseen  distresses.     Tribu- 
lation is  not  confined  to  sickness,  disease,  losses,  and  the 
many  visible  disappointments  of  life.     Could  we  look  into 
the  breasts  of  the  most  prosperous,  we  should  see  proofs 
of  this.     "The  heart  knoweth  its  own  bitterness."     I  wish 
you  to  observe,  however,  that  it  is  not  merely  the  quantum 
of  affliction  that  regulates  the  measure  of  glory,  but  the 
spirit  with  which  it  is  endured.     Two  men  may  have  the 
same  degree  of  affliction,  while  one  of  them  bears  it  with 
but  little  of  Christian  principle,  and  the  other  with  a  high 
measure  of  the  mind  of  Christ.     One  man  may  have  a 
great  burden  of  tribulation,  and  another  may  have  com- 
paratively but  light  trials  to  bear.     The  latter,  however, 
may  profit  more  by  his  afflictions  than  the  former.     The 
very  weight  of  his  trials  may  occasion  in  the  one  much  of 
an  improper  spirit,  while  the  humility,  the  diffidence,  and 
the  piety  of  the  other  may  be  called  forth  and  exercised  in 
"  casting  his  lighter  burden  on  the  Lord."     Afflictions  do 
not  of  themselves  sanctify :  They  are  but  means  :  and  the 
effect  depends  on  the  Divine  blessing.     Of  course,  the  kind- 
ness of  God  is  seen,  not  in  the  measure  of  affliction  only, 
but  in  what,  through  his  blessing,  it  is  made  to  produce. 

It  is  delightful  to  follow  the  Saviour  as  he  advances 
through  his  suflferings  to  that  bliss  and  that  glory  into 
which  he  hath  gone,  as  our  forerunner.  If  for  us  he  hath 
gone  to  heaven  by  the  path  of  affliction,  ought  not  we  to 
follow  him?  Shall  we  seek  for  glory,  and  refuse  or  be  un- 
willing to  go  to  it  in  the  way  in  which  he  went  to  it  ?  Is 
there  not  a  happiness  in  sharing  his  lot  7  Ought  not  every 
principle  of  generosity  to  induce  us  cheerfully  to  follow  him 
in  his  course  of  tribulation?  Nor  is  this  all.  In  the  day 
when  his  glory  shall  be  revealed,  how  shall  we  rejoice  in 


272  OUR  lord's  answer 

being  called  to  communion  with  him  in  his  exalted  bliss ! 
The  disciple  who  bears  the  greatest  resemblance  to  him 
who  is  the  first-born  of  the  redeemed  family,  and  the  ex- 
press image  of  the  divine  character,  is  the  child  whom  the 
King  dclightcth  to  honor,  ^^'^ith  this  prospect  in  view,  we 
may  well  be  reconciled  to  our  trials  here;  and  rejoice  in 
the  demonstrations  of  the  divine  goodness  given  in  embrac- 
ing our  eternity  in  tlic  events  of  time ;  and  in  afflicting  us, 
that  we  may  be  made  partakers  of  his  holiness.  What, 
then,  is  it  to  seek  by  patient  continuance  in  well  doing,  for 
glory,  honor,  and  immortality  ?  It  is  not  to  look  for  mere 
pomp  or  empty  dignity.  It  is  to  seek  to  add  knowledge  to 
knowledge  of  the  most  exalted  and  hallowed  nature,  strength 
to  strength  in  every  holy  principle — feature  to  feature  of 
the  divine  character;  in  a  word,  it  is  to  persevere,  in  ad- 
vancing to  the  highest  intellectual  and  moral  perfection. 
What  is  this  but  to  aim  at  the  possession  of  genuine  excel- 
lence of  character,  and  of  that  heavenly  glory  which  is  not 
merely  something  without  us,  but  is  the  imion  of  the  soul 
with  God,  and  such  communion  of  views — such  endearing 
intercourse,  and  such  oneness  of  heart  with  Ilim,  as  will 
assimilate  our  nature  lo  Ilis,  and  admit  us  to  fellowship  with 
Ilim  in  his  blessedness  ? 

There  is  anolher  view  of  the  connection  between  present 
evils  and  future  bliss,  to  which  I  beg  your  attention.  We 
are  in  the  habit,  you  know,  of  judging  of  the  present  by 
contrasting  it  with  the  past.  On  tliis  principle  the  misery 
of  the  rich  man  in  the  parable  is  represented  as  aggravated 
by  the  remembrance  of  his  former  condition  of  case  and 
enjoyment ;  and  the  bliss  of  Lazarus  as  in  some  measure 
increased  by  the  recollection  of  his  afflictions  on  earth. 
Present  bitters  will  make  future  sweets  the  sweeter:    The 


TO  THE  SOINS  OF  ZEBEDEE.  273 

difficulties  of  the  way  in  which  we  have  been  led — the  la- 
bors, conflicts,  sufTerings,  and  hardships  to  which  we  were 
called  in  this  valley  of  tears — and  the  losses  and  disap- 
pointments incident  to  this  fleeting  scene,  will  heighten 
our  happiness,  and  endear  to  us  our  peace,  security,  and 
triumph. 

The  redeemed  are  accordingly  represented  as  blessing 
God  for  their  redemption,  "out  of  every  kindred,  and 
tongue,  and  people,  and  nation ;"  Rev.  vii.;  which  implies 
a  retrospective  view  of  their  several  conditions  on  earth, 
and  that  each  remembered  the  various  circumstances  of 
his  lot.  Indeed,  if,  at  the  tribunal  of  Christ,  all  our  works 
shall  undergo  a  scrutiny,  those  works  must  be  brought  to 
our  remembrance  ;  and  with  them  every  thought,  sensa- 
tion, and  word,  with  which,  as  motives  and  consequences, 
they  were  connected  ;  so  that  in  the  nature  of  things,  the 
knowledge  which  we  have  acquired  here  can  never  be  lost. 
If  not  lost,  it  must  answer  some  useful  purposes ;  among 
which  the  one  I  now  refer  to  may  not  be  the  least. 

This  serves  also  to  illustrate  the  subject  of  different  de- 
grees of  glory.  The  innumerable  multitude  of  the  redeem- 
ed have  not  all  experienced  the  same  kinds  and  measures 
of  affliction, — yea,  perhaps,  no  two  have  in  every  respect 
sustained  the  same  trials :  It  must  be  evident,  then,  that 
their  recollections  in  heaven  will  be  exceedingly  diversified. 
The  kind  of  enjoyment  resulting  from  such  recollections 
cannot  be  the  same  in  all ;  for,  surely,  it  will  not  be  said, 
that  in  heaven  there  shall  be  any  mistakes  as  to  the  past, 
any  more  than  as  to  the  present.  Nothing  merely  ideal 
shall  there  enter  into  the  causes  of  our  happiness. 

I  shall  not  advert  to  another  circumstance  in  the  reply 
of  our  Lord,  which  throws  light  on  the  subject  of  diversi- 


274  OUR  lord's  answer 

ties  in  future  blessedness.  lie  represents  heaven  as  a  so- 
cial state,  and  the  redeemed  as  formin";  an  organized 
body,  in  which  different  members  perform  different  func- 
tions. The  two  disciples  asked,  as  I  have  said,  not  merely 
the  highest  degrees  of  enjoyment,  but  of  official  rank  ;  and 
the  answer  of  our  Saviour  certainly  admits  that  something 
analogous  to  distinctions  of  the  kind  shall  obtain  in  heaven. 
Indeed,  the  very  nature  of  a  social  state  requires  this  :  I 
mean  not  the  formal  distinctions  of  office,  strictly  so  called, 
but  distinctions  sufficiently  resembling  these  to  justify  the 
use  of  the  language  descriptive  of  the  one  in  illustrat- 
ing the  nature  of  the  other.  In  order  to  the  enjoyment  of 
the  benefit  of  society,  it  is  not  enough  that  there  is  a  multi- 
tude in  the  same  place ;  There  must  besides  this  be  an  in- 
terchange of  thought,  sentiment,  and  feeling.  If  all  have 
in  every  respect  the  same  original  and  acquired  endow- 
ments— if  the  talents  of  each  have  been  exercised  in  pre- 
cisely the  same  way — if  each  one  has  the  same  degree  of 
knowledge,  and  the  same  measure  of  every  positive  excel- 
lence— if  the  same  emotions  are,  to  the  same  extent,  in 
every  breast — and  if  all  have  the  very  same  recollections, 
it  must  be  evident  that,  in  such  a  body,  every  individual 
would  see  but  himself  in  his  brother :  no  new  idea  could 
be  communicated  by  one  to  another ;  no  new  sensation 
could  be  excited,  and  of  course  no  new  enjoyment  impart- 
ed. There  would  be  a  perfect  monotony;  and  the  friend- 
ship strengthened  by  companionship  would  be  unknown. 
The  happiness  enjoyed  would  be  independent  of  social  inter- 
course. Such  is  not  a  state,  surely,  in  which  could  be  en- 
joyed the  perfection  of  that  which  is  necessary  to  gratify 
our  natural  and  strong  desire  of  society. 

But  in  the  other  view  of  the  subject,  there  is  seen  a  found- 


TO  THE  SONS  OF  ZEBEDEE.  275 

ation  for  the  perpetual  growth  of  each  individual  in  every 
possible  excellence,  through  the  constant  exercise  of  every 
faculty  and  of  every  principle  of  the  mind.  In  heaven,  as 
well  as  on  earth,  social  intercourse  will  form  a  medium 
through  which  we  shall  be  enabled  to  serve  one  another; 
for  when  other  means  of  usefulness  shall  fail,  because  no 
longer  necessary,  "  love  shall  abide  for  ever."  Yes ;  in 
heaven  that  love  which  "  abideth,"  will,  in  a  social  state, 
have  wide  and  everlasting  scope  for  unremitting  exertion, 
— and  so  shall  we  share  in  the  bliss  of  him  whose  love  is 
unceasingly  in  action.  There  the  body  of  Christ  will  be 
completely  organized  ;  and  the  different  members  in  their 
respective  places  will,  as  guided  by  the  great  head,  contrib- . 
ute  to  the  good  of  the  whole.  Heaven  is  a  state  of  acti- 
vity, a  place  where  happiness  is  communicated,  as  well  as 
enjoyed, — and  of  course  must  include  the  delightful  and 
everlasting  union  of  obedience  to  the  two  great  and  insep- 
arable commandments  of  the  law. 

Sweet  is  this  view  of  heavenly  bliss !  It  does  not  in  the 
least  interfere  with  the  delightful  prospect  of  having  all 
in  God ;  for  each  of  his  people  will  be  a  mirror  in  which 
he  will  be  seen ;  and  in  contemplating  the  redeemed  com- 
pany, who,  in  reflecting  the  likeness  of  their  elder  brother, 
will  reflect  the  image  of  their  God,  the  divine  glory  will  be 
enjoyed,  and  will  also  have  an  increasingly  transforming 
influence.  There  the  enjoyment  of  God,  and  fellowship 
with  his  people,  will  reciprocally  affect  and  increase  each 
other. 

The  sum  of  the  whole  is — that  future  bliss  will  spring 
from  character.  This  character  must  be  formed  here ;  for 
the  happiness  of  heaven  is  but  the  perfection  of  that  holi- 
ness which,  even  in  this  world,  distinguishes  the  people  of 


276  OUR  lord's  answer 

God.  Every  thing  in  this  arrangement  is  honorable  to  the 
Saviour,  and  reflects  the  highest  lustre  on  the  glory  of  his 
kingdom.  How  delightful  the  contemplation  of  his  gran- 
duer  as  a  Priest  upon  his  throne,  surrounded  by  the  innumer- 
able hosts  of  the  saved,  who  have  all  b:en  made  kings  and 
priests  by  fellowship  with  him  ;  and  who  all,  from  the  two 
on  his  right  hand  and  on  his  left,  down  to  the  least  in  the 
kin^rdom  of  heaven,  "  cast  their  crowns  at  his  feet !"  Let 
this  animating  prospect,  which  is  at  once  so  worthy  of  God, 
and  so  adapted  to  our  immortal  spirits,  stimulate  us  to  un- 
remitting exertion.  However  painful  and  distressing  our 
lot  may  be;  whatever  may  be  the  sacrifices  we  are  called 
to  make — all  sinks  into  utter  insignificance  when  compared 
with  this.  How  soothing  the  thought  that,  in  proportion 
to  the  measure  of  our  present  afflictions,  and  the  degree  in 
which  they  conform  us  to  the  Redeemer  in  principle,  will 
be  our  height  in  glory  and  in  bliss  ! 

Allow  me  to  comfort  you  with  these  words. — Study  with 
interest  this  cheering  subject,  and  seek  that  the  Lord  would 
enable  you  to  imbibe  all  the  consolation  it  is  fitted  to  im- 
part. Meditate  on  the  cross  and  glory  of  Christ,  and  pray 
that  all  the  events  of  life  may  serve  to  work  out  for  you  a 
far  more  exceeding  and  eternal  weight  of  blessedness.  Live 
by  faith  in  the  atonement,  and  be  like  Paul,  determined  to 
endure  and  sacrifice  all,  that  by  any  means,  however  pain- 
ful or  costly,  you  may  attain  the  bliss  connected  with  the 
resurrection  of  the  dead.  This  will  know  no  end.  Every 
step  in  it  will  be  a  promise  of  bliss  yet  greater,  and  an  ear- 
nest of  glory  )'et  higher.  He  who  is  the  fountain  of  this 
blessedness  is  the  same  of  whom  it  is  said,  "Canst  thou  by 
searching  find  out  God?  Canst  thou  find  out  the  Almighty 
unto  perfection?"    Who  then  can  set  a  limit  to  the  extent 


TO  THE  SONS  OF  ZEBEDEE.  277 

of  that  fulness  of  happiness  to  which  the  redeemed  may  as- 
cend in  their  incessant  approaches  to  him  who  dwells  in 
light  inaccessible  and  full  of  glory  1  Or  who  will  say  that 
a  limit  can  be  set  to  the  degree  in  which  their  souls  can  be 
irradiated  with  his  lustre,  and  reflect  his  likeness?  Is  there 
not  room  for  an  eternal  progress  in  the  knowledge  and  en- 
joyment of,  "  Him  who  is,  who  was,  and  who  is  to  come  ?" 
May  we  not  be  for  ever  brightening  with  advancing  mora 
glories,  to  the  honor  of  Him  with  whose  holy  beauties  we 
shall  be  adorned? 

Look  then  for  the  day  when  all  darkness  shall  flee  away, 
and  when  the  effulgence  of  the  light  of  the  divine  favor 
which  shines  upon  the  Saviour,  will  fill  you  with  unuttera- 
ble delight.  Praying  that  the  Lord  may  be  with  your 
spirit,  I  remain,  &c. 


24 


LETTER  XIII. 

ON  THE  DIVERSITY  OF  DEGREES  IN  GLORY. 

General  remarks — Future  blessedness  the  result  of  the  divine  appro- 
bation, of  the  approving  testimony  of  conscience,  of  being  bless- 
ings to  others,  and  of  an  enlarged  capacity  for  spiritual  enjoyments 
— The  diversity  of  rewards  explicitly  taught  in  Scripture — Consist- 
ent with  salvation  by  grace — The  works  rewarded,  the  fruits  of 
divine  favor — The  reward  bestowed  for  the  sake  of  Christ — Is  an 
addition  to  the  general  blessing  of  redemption — Is  a  display  oftho 
divine  love  to  righteousness — Is  not  an  arbitrary  gift,  but  the  natu- 
ral effect  of  existing  principles — Conclusion. 

Mr  DEAR  TRTEXD, 

I  HAVE  sometimes  licard  you  speak  of  the  difTcrcnt  degrees 
of  glory  which  shall  be  enjoyed  in  lieavcn.  There  is  some- 
thing very  gratifying  to  the  mind  in  an  inquiry  of  this  na- 
ture ;  and  I  am  satisfied  that  the  views  wJiich  you  and  I 
entertain  respecting  it,  have  a  clear  support  in  the  constitu- 
tion of  the  divine  government  and  in  the  Holy  Scriptures. 
There  is  notliing  in  the  diversity  of  rewards  inconsistent 
with  the  doctrine  of  salvation  by  grace.  No  creature  cer- 
tainly can  ever  merit  any  good  thing  at  the  hand  of  tho 
Creator.  I  do  not  mean  sinful  creatures  only,  but  even 
such  as  liave  continued  uniformly  obedient.  Their  facul- 
ties are  the  gift  of  free  bounty,  and  the  blessings  they  enjoy 
arc  the  same.  Tliey  must  ever  be  under  the  liighest  obli- 
gations to  love  and  serve  God  ;  and  w  hen  they  have  dis- 
charged every  duly,  they  arc  required  to  say,  "  We  are  un- 
profitable servants."  This  liowevcr,  is  not  inconsistent 
with  Christians  bein;^  rewarded  according  to  their  works. 


THE  DIVERSITY  OP  DEGREES  IN  GLORY.  279 

The  nature  of  the  reward  itself,  and  the  circumstances  con- 
nected with  its  bestowment,  will  shov/  this. 
.  All  the  saved  are  alike  redeemed  through  the  atonement 
of  Jesus  ;  they  are  all  equally  the  children  of  God  through 
union  with  him ;  and,  as  such,  they  are  all  joint  heirs  of 
God  with  him.  It  does  not  follow,  however,  that  the  en- 
joyments of  each  will  be  to  the  same  extent.  Are  not  they 
all  as  much  the  purchase  of  the  same  blood,  and  heirs  of 
the  same  inheritance  now  as  they  shall  be  hereafter  ?  and 
yet  they  are  far  from  being  upon  an  equality.  If  their 
common  privileges  are  consistent  with  the  diversity  which 
we  see  in  this  life,  are  we  to  suppose  that  their  enjoyment 
in  the  next  must,  in  all  respects,  be  the  same,  because  of 
their  interest  in  those  privileges  ?  In  the  nature  of  things 
this  cannot  be.  Redeemed  infants,  for  example,  are  washed 
in  the  blood  of  the  Lamb,  and  will  sing  eternally  the  praises 
of  redeeming  grace  ;  but  their  sensations  cannot  in  all  re- 
spects be  the  same  as  shall  be  felt  by  Christians  who  have 
actively  served  God  in  their  day  and  generation.  An  in- 
fant snatched  from  the  womb  to  the  grave,  may  be  happy 
in  the  contemplation  and  praises  of  divine  grace  ;  but  sure- 
ly cannot  experience  the  transporting  feelings  of  Paul,  when 
he  appears  with  his  numerous  converts  as  his  joy  and 
his  crown.  Unless  we  admit  this,  how  can  there  be  any 
meaning  in  those  passages  of  Scripture  which  speak  of  the 
happiness  of  such  as  have  been  honored  to  turn  sinners 
unto  God  ?  The  thief  called  upon  the  cross,  entered  that 
day  into  paradise,  and  was  blessed  with  the  presence  and 
enjoyment  of  Jehovah ;  but  not  having  been  spared  to  as- 
sociate with  the  people  of  God,  to  minister  to  them,  and  la- 
bor with  them,  he  cannot  participate  in  the  sensations  of 
those  who  have  long  labored  and  suffered  in  the  cause  of 


280  THE    DIVERSITY 

truth.  In  Ihc  very  nature  of  things,  then,  there  must  be  a 
ditrercnce  betwixt  the  enjoyments  of  some  and  those  of 
others. 

In  order  to  understand  this  subject,  it  is  of  the  first  im- 
portance to  distinguish  between  a  change  of  state  and  a 
change  of  character.  In  regard  to  the  former,  all  Chris- 
tians are  on  a  level.  The  latter,  however,  admits  of  a  dis- 
tinction between  freedom  from  sin,  and  the  degree  of  posi- 
tive excellence ;  and  though  all  are  certainly  equal  as  to 
the  former,  they  may  not  be  so  in  respect  of  the  latter.  It 
ought  ever  to  be  remembered  also,  that  Christian  services 
are  not  paid  as  a  price  for  a  reward:  they  are  the  free  of- 
ferings of  love  and  of  gratitude,  and  the  spontaneous  ex- 
pression of  regard  to  worth.  The  reward  is  found  m  the 
service,  and  will  be  perfectly  enjoyed  when  the  principles 
which  now  excite  to  obedience  shall  have  reached  maturi- 
ty, and  shall  have  found  full  scope  in  the  world  of  light. 
If  there  be  an  exquisite  pleasure  found  in  ])leasing  even  but 
an  earthly  friend,  must  there  not  be  a  still  higher  gratification 
in  serving,  in  however  humble  a  manner,  the  Deliverer  of 
our  souls  and  the  Auihor  of  all  our  mercies?  Is  there  not  an 
exquisite  pleasure  in  expressing  veneration  for  worth,  and 
particularly  the  worth  of  our  best  and  tried  Benefactor? 

The  reward,  my  dear  friend,  of  the  kingdom  of  heaven, 
will  partly  consist  in  the  divine  approbation  of  our  services. 
The  Scriptures  ofien  mention  this  branch  of  it.  Mai.  iii. 
IG;  Matth.  x.  32,  and  xxv.  21,  23.  Even  in  this  life  wc 
feel  ha|)py  when  our  conduct  meets  the  approbation  of 
those  whom  we  esteem  :  how  much  morc  delightful  must 
it  be  to  have  the  approbation  of  him  whoso  understanding 
is  infinite,  and  whose  love  to  righteousness  and  truth  cor- 
responds with  their  excellence?     Our  joy  in  the  address, 


OF  DEGREES  IN  GLORY.  281 

"  Well  done,  good  and  faithful  servant,"  will  be  heightened 
in  the  day  of  Christ  by  the  clear  perception  we  shall  have 
of  the  wisdom,  rectitude,  and  dignity  of  Jehovah.  We 
shall  then  know  the  value  of  his  smiles,  and  prize  them  the 
more.  There  is  something  exquisitely  pleasing  to  an  in- 
genuous mind,  in  having  an  opportunity  of  expressing  and 
manifesting  gratitude  to  a  benefactor ;  and  this  pleasure 
must  be  increased  when  such  expressions  are  acknow- 
ledged and  applauded.  Now,  the  circumstances  of  the 
righteous  fully  correspond  with  these  views.  Here  their 
deeds  are  often  unnoticed, — their  alms  are  not  seen  of 
men, — many  benevolent  acts  they  perform  in  silence, — and 
much  of  their  intercourse  with  God  is  in  secret :  here  also 
their  words  are  often  misconstrued  ;  many  of  their  best 
deeds  are  turned  to  reproach ;  their  principles  and  motives 
are  misrepresented,  and  their  characters  traduced.  But 
how  honorable  will  be  the  viev/  given  of  them  in  the  day 
of  Christ !  Then  the  iudsmcnt  of  God  concernino-  their 
works  and  their  character  will  confound  the  ungodly.  He 
will  bring  to  light  their  secret  deeds  of  piety  and  mercy, 
and  will  set  in  its  proper  light  all  that  had  been  misrepre- 
sented. Then  will  the  Lord  vindicate  his  people,  and  it 
will  be  seen  and  confessed  by  all,  that  the  righteous  is  more 
excellent  than  his  neighbor.  Matth.  x.  25,  26  ;  2  Cor.  iv.  5. 
It  must  be  evident,  however,  that  different  portions  of 
com.mendation  must  be  awarded  to  various  deo-rees  of  ex- 
cellence.  Among  the  children  of  Israel,  Caleb  and  Joshua 
stood  pre-eminent ;  they  not  only  upon  the  whole  followed 
the  Lord,  but  they  followed  "him  fully;"  and  a  suitable 
mark  of  distinction  was  granted  them.  Abraham  was 
called  the  friend  of  God :  Moses  is  praised  for  one  excel- 

lence,  and  David  for  another:  Enoch  was  distinguished, 
24* 


282  THE   DIVERSITY 

even  among  the  faithful  of  his  day,  and  was  translated  to 
lieaven  without  tasting  death  :  among  the  seven  thousand 
who  had  not  bowed  to  the  image  of  Baal,  Elijah  was  con- 
spicuous;  and,  as  a  mark  of  approbation,  as  well  as  for 
other  purposes,  he  too  was  translated :  all  the  eleven  disci- 
ples were  objects  of  our  Lord's  complacency;  but  Peter, 
James,  and  J(thn,  were  particularly  so,  and  accordingly 
they  were  distinguished  by  special  favors.  On  the  mount 
of  transfiguration  they  exclusively  obtained  a  view  of  tho 
glory  of  their  Lord,  and  of  the  high  honor  conferred  on 
Moses  and  Elijah.  Of  these  chosen  three,  again,  John  was 
the  most  esteemed  by  his  master.  And  when  we  think  of 
the  character  of  Christ,  we  must  be  satisfied  that  tho  man 
who  was  most  like  to  himself  must  have  been  "thedisciplo 
whom  Jesus  loved."  Similarity  of  disposition  appears  par- 
ticularly in  the  tenderness  and  afTeclion  which  distinguished 
John.  Who  can  fail  to  sec  this  in  his  narrative  of  tho 
death  and  resurrection  of  Lazarus,  and  in  his  epistles, 
where  the  spirit  of  love  breathes  in  every  line?  Ilis  soul 
and  that  of  the  man  Christ  Jesus  were  knit  togctlier.  Ho 
had  the  principal  place  of  honor,  and  leaned  on  the  bosom 
of  his  Master  at  table. 

In  reading  the  epistles  to  the  seven  Asiatic  Churches,  wo 
find  that  some  of  them  arc  praised  for  many  excellencies, 
while  at  the  same  time  they  arc  blamed  for  certain  defi- 
ciencies and  eviis ;  and  that  others  received  unminglcd  ap- 
probation. But  among  the  former  class,  some  arc  jiraised 
for  this  excellence,  and  others  for  that — some  are  blamed 
for  one  thing,  and  some  for  another  ;  and  of  the  latter  tho 
commendation  bestowed  upon  the  one  Churdi  is  not  the 
same  with  that  Ix^stowed  u|)on  its  neighbor.  The  nieasuro 
of  approbation  is  proportioned  to  the  degree  in  which  they 


OF  DEGREES   IN  GLORY.  283 

were  free  from  sin,  and  to  the  kinds  and  the  measure  of 
the  excellencies  of  their  character.  In  the  day  of  the  Lord, 
all  our  sins  shall  be  declared  forgiven ;  but  as  what  needs 
pardon  cannot  be  approved  of,  so  the  defects  and  the  evils 
found  in  us  must  prevent  us  from  receiving  the  same  de- 
gree of  approbation  with  those  who  have  walked  more  con- 
sistently. In  so  far  again  as  our  character  shall  be  ap- 
proved, forgiveness  will  not  be  called  for :  and  in  propor- 
tion to  the  excellence  of  our  principles  and  deportment,  and 
to  the  degree  in  w^hich  we  have  been  distinguished  by  them, 
will  be  the  award  of  our  applauding  Judge. 

In  the  parable  of  the  pounds,  Luke  xix.  13 — 26,  the  re- 
ward of  the  servants  is  represented  as  proportioned  to  the 
measure  of  the  profits  they  had  gained.  The  sum  given 
to  both  was  the  same,  but  their  improvement  of  it  was  dif- 
ferent. The  one,  accordingly,  w^hose  pound  had  gained 
ten  pounds  had  the  government  of  ten  cities  given  him  ; 
while  he  who  had  gained  but  five  pounds  received  the  gov- 
ernment of  but  five  cities.  In  so  far  as  the  future  reward 
consists  in  approbation,  it  is  proportioned,  as  in  this  parable, 
to  the  degree  of  diligence  and  fidelity, — the  different  de- 
grees of  glory  being  marks  of  different  degrees  of  com- 
placency. But  where,  as  in  the  parable  of  the  talents, 
Matt.  XXV.  14 — 30,  there  is  a  difference  in  the  original  num- 
ber bestowed,  while  each  is  faithful  to  what  he  receives, 
then,  in  so  far  as  the  reward  consists  in  approbation,  all  are 
on  a  level.  But  though  the  divine  commendation  is  a  part, 
and  a  verj^  delightful  part  of  the  reward,  it  is  not  the  wh-ole 
of  it ;  so  that  in  other  respects  the  difference  of  talents  will 
be  connected  with  different  degrees  of  positive  bliss.  This 
distinction  it  is  of  importance  particularly  to  remember.  It 
is  clear  from  these  parables  that  future  blessedness  will  not 


284  THE    DIVERSITY 

be  the  direct  result  of  one  cause  only,  but  of  several.  One 
Christian,  then,  may  have  an  equal  share  with  another  of 
what  flows  from  some  of  these,  though  not  an  equal  measure 
of  what  proceeds  from  others  of  ihcm.  In  the  moral  as 
well  as  in  the  natural  world,  God  does  nothing  without 
some  ulterior  end.  When,  therefore,  he  enables  a  Chris- 
tian to  attain  a  high  measure  of  that  excellence  which  is 
the  object  of  his  greatest  complacency  in  heaven  as  \vell 
as  on  earth,  he  must  design  by  this  means  to  bring  him  to 
that  state  of  future  glory  for  which  his  character  hath  fit- 
ted l)im. 

We  are  taught  in  Scripture,  my  dear  friend,  that  another 
part  of  heavenly  blessedness  will  consist  in  the  approving 
testimony  of  conscience.  In  the  present  life  this  is  a  source 
of  heartfelt  joy.  Paul  often  found  it  so  when  he  was  re- 
viled, 2  Cor.  i.  12,  and  vii.  2,  3.  No  outward  circum- 
stances can  disturb  the  peace  which  it  yields.  Now  the 
pleasure  arising  from  it  must  be  in  proportion  to  our  sense 
of  the  value  of  truth  and  integrity  ;  and  the  strength  of  our 
conviction  that  the  Lord  has  every  claim  upon  our  obedi- 
ence. In  the  other  world,  our  perceptions  of  these  will  be 
clear  and  impressive;  and  our  happiness  will  of  course  be 
proportionably  great.  Beholding  the  glory  of  God,  wc 
shall  be  delighted  that  we  were  in  any  way  honored  to  serve 
liim.  Knowing  our  obligations  to  the  Redeemer,  who  loved 
us  and  gave  himself  for  us,  it  will  gladden  our  hearts  that 
we  were  in  any  measure  enabled  to  express  our  gratitude, 
and  to  proclaim  his  goodness. 

It  will  greatly  enhance  this  part  of  our  bliss  that  our 
good  works  shall  be  adduced,  not  only  as  proofs  of  our 
faith  and  love,  but  to  refute  the  calumuics  of  his  enemies  ; 
and  to  vindicate  the  character  and  tendency  of  that  Gospel 


OF  DEGREES  IN  GLORY.  '  285 

which  they  have  represented  as  a  system  leading  to  licen- 
tiousness. How  pleasing  will  he  the  testimony  of  con- 
science to  our  having  walked  so  as  to  adorn  the  doctrines 
of  Christ !  How  delightful  to  have  been  enabled  thus  to 
vindicate  the  character  of  God,  and  to  justify  the  decisions 
of  Heaven  in  the  breasts  even  of  the  condemned !  When 
we  shall  see  the  Saviour  in  all  his  excellence  and  glory, 
how  transporting  the  reflection  that  we  have  been  honored 
to  bear  his  image,  and  to  forward  that  for  which  he  bled 
and  for  which  he  reigns !  It  must  be  clear,  from  every 
just  view  of  Christian  principle,  that  when  we  come  to  see 
the  magnitude  of  our  deliverance,  and  of  the  prize  of  eter- 
nal life,  the  measure  of  this  part  of  our  bliss  must  keep 
pace  with  the  degree  in  which  we  have  been  enabled  to  servQ 
and  glorify  the  Redeemer. 

This  reward  will  also  consist  In  the  happiness  of  seeing 
others  profited  by  our  labors  and  sufferings.  Paul  exulted 
in  the  prospect  of  this.  He  looked  with  triumph  to  the  day 
when  he  should  appear  with  the  seals  of  his  ministry, "  as 
his  joy  and  crown  of  rejoicing."  To  a  benevolent  and 
philanthropic  mind,  such  a  reward  must  be  unspeakably 
delightful.  It  is  pleasing  to  be  employed  in  relieving  even 
the  bodily  wants  and  distresses  of  men.  The  pleasure  re- 
sulting from  this  no  sensualist  or  selfish  character  can  un- 
derstand. How  delightful  to  be  eyes  to  the  blind  and. feet 
to  the  lame,  a  stay  to  the  fatherless  and  the  orphan,  and  a 
comfort  to  the  heart  of  the  widow  !  But  what  is  this  when 
compared  with  the  deliverance  and  bliss  of  the  soul  ?  Every 
thing  that  shows  the  value  of  an  immortal  spirit — the  im- 
portance and  indispensable  necessity  of  the  salvation  of 
Christ — the  excellence  and  glory  of  heavenly  bliss — to- 
gether with  the  glorious  eflects  which  flow  from  the  redemp- 


286  THE    DIVEESITY 

tion  of  the  guilt}^  must  heighten  our  estimation  of  this  re- 
ward. Nor  need  any  Christian,  however  obscure,  say  that 
this  is  an  honor  to  which  it  were  in  vain  for  liim  to  aspire. 
Every  individual  has  a  sphere  of  action ;  and  success  is 
not  the  favored  lot  of  one  class  only.  Let  all  labor  in  thier 
respective  circles;  and,  through  the  divine  blessing,  they 
shall  participate  in  the  joy  of  those  who  turn  many  to  God. 
A  holy  walk,  a  word  seasonably  dropt,  or  an  advice  ten- 
derly and  faithfully  given,  may  issue  in  leading  one  or  more 
to  the  Saviour.  James  v.  19,  29.  These  may  lead  others, 
by  whom  again  more  may  be  benefitted  ;  and  the  work 
may  go  on  progressively  to  the  end  of  all  things.  This 
cannot  fully  be  seen  while  we  arc  below;  but  the  result 
will  appear  to  our  joy  in  the  world  of  light.  In  the  day  of 
the  Lord,  all  that  has  flowed  from  our  conduct,  our  exer- 
tions, and  our  sacrifices,  will  be  discovered  and  acknow- 
ledged, to  the  unspeakable  augmentation  of  our  bliss.  John 
iv.  36,37,38. 

While  ilie  primitive  servants  of  God  ascribed  the  whole 
success  of  their  labors  to  him,  they  did  not  overlook  their 
own  instrumentality.  They  were  far  from  magnifying 
themselves,  but  they  magnified  their  office.  The  more 
they  felt  the  importance  of  their  work,  the  more  did  they 
labor  with  humility  and  zeal.  The  moment  we  undervalue 
the  use  of  menus,  our  exertions  decline,  and  we  sink  into 
apathy  and  slothfulness.  But  when  we  diligently  employ 
the  talents  we  possess,  and  improve  the  opportunities  wo 
enjoy,  we  may  anticipate,  in  dependence  on  the  divine 
blessing,  the  most  important  results.  Thus  Paul,  in  the 
prospect  of  visiting  the  Christians  at  Rome,  said,  "  I  am 
sure  that  when  I  come  unto  you,  I  shall  come  in  the  full- 
ness of  the  blessing  of  the  Gospel  of  Christ."     This  con- 


OP  DEGREES  IN  GLORY.  287 

fidence  was  founded  on  the  experience  he  had  of  the  power 
of  the  truth,  and  of  the  presence  of  God  to  give  it  effect 
in  his  hands.  Rom.  xv.  29;  2  Cor.  x.  4,  5,  and  11 — 16. 
While  the  apostles  and  others  labored  together  in  the  vine- 
yard of  God  J  and  in  building  the  temple,  each  expected  a 
reward  which  he  mio;ht  call  "his  own ;"  because  it  should 
be  "  according  to  his  oiim  labor."  Paul,  addressing  the 
Corinthians,  says,  *'  Now  he  that  planteth  and  he  that  wa- 
tereth  are  one ;  and  every  man  shall  receive  his  own  re- 
ward, according  to  his  own  labor.  For  we  are  fellow  la- 
borers of  God  :  Ye  are  God's  husbandry ;  ye  are  God's 
building."  The  planter  and  v/aterer  are  said  to  be  one, 
because  they  jointly  carried  on  one  work,  and  were  actu- 
ated by  the  same  godlike  and  benevolent  aim.  The  con- 
fident hope  of  the  apostle  was,  that  God  would  not  forget 
their  labors  of  love,  but  would  certainly  treat  each  accord- 
ing to  his  services.  There  is  great  precision  used  in  dis- 
tinguishing the  reward  of  Paul  from  that  of  A  polios  ;  the 
reward  of  Cephas  from  that  of  both,  and  that  of  the  whole 
three  from  the  reward  promised  every  underbuilder.  Now, 
why  all  this  reasoning,  and  this  exact  proportioning,  if  all 
are  to  be  alike  rewarded,  irrespective  of  different  kinds, 
lengths,  and  degrees  of  labor  and  of  sufiering  ? 

Paul,  speaking  of  those  who  had  been  converted  by  his 
means,  calls  them  "  his  work  in  the  Lord,"  "  his  joy  and 
his  crown,"  and  "  his  rejoicing  in  the  day  of  the  Lord  Jesus." 
Such  as  labored  in  the  Gospel  were  warned  by  him  to  take 
care  of  adding  improper  characters  to  the  churches.  They 
were  told,  that  those  added  to  them  by  their  instrumenta- 
lity should,  if  they  stood  the  test,  be  their  joy  and  crown 
of  rejoicing;  but  if  they  did  not,  they  should  "  suffer  loss," 
in  as  much  as  they  would  not  have  the  fruits  of  their  la- 


288  THE  DIVERSITY 

bor  to  present,  "  perfect  in  Christ  Jesus."*  On  this  princi- 
ple, Paul  warns  his  beloved  Philippians  to  hold  forth  the 
word  of  life,  that  he  might  in  the  day  of  Christ  rejoice  that 
he  had  not  run  in  vain,  neither  labored  in  vain.  These 
declarations  accord  with  the  promise,  that  "  they  who  turn 
many  to  righteousness,  shall  shine  as  the  stars  for  ever  and 
ever."  They  are  fitted  to  animate  not  public  characters 
only,  but  all  Christians,  with  zeal  for  the  best  interests  of 
men.  Let  every  one,  then,  do  in  this  work  what  he  can, 
in  tlie  hope   of  a  blessed  and  godlike  reward. 

There  must  be  a  great  ditTcrence  between  the  enjoyment 
of  the  man  who  enters  heaven  without  having  profited  even 
one  soul,  and  that  of  him  who  is  accompanied  by  a  flock  of 
converts  from  the  world,  or  of  believers  who  had  been  edi- 
fied and  comforted  by  his  means.  In  the  latter  case,  they 
crowd  around  him  as  he  enters,  or  follow  him  in  succes- 
sion into  that  world  where  "not  a  cup  of  cold  water  given 
to  a  disciple,  in  the  name  of  a  disciple,  shall  pass  unre- 
warded." This  is  to  enter  into  the  joy  of  our  Lord — even 
that  joy,  the  prospect  of  which  animated  him  to  endure  the 

•  In  1  Cor.  iii.  7 — 20,  (the  passage  referred  to  liere,)  Paul  is  not 
spcakinj^  of  doctrines,  but  cliaracters.  He  represents  the  (Church  as 
a  building,  and  there  is  here  no  mixture  of  metaphor.  Every  Chris- 
tian is  a  living  stone  in  this  sacred  temple;  and  particular  churches 
ought  to  consist  only  of  such  as  appear  to  be  united  to  Christ,  the 
foundation-stone.  If  any  undcrbuildcrs  shall  add  to  the  Churches 
characters  who  arc  not  Christians,  they  are  adding  materials,  which, 
like  wood,  hay,  and  stubble,  are  unfit  for  such  edifices.  They  will 
not  stand  the  fire  of  the  future  judgment.  The  precious  jewels  and 
unperishing  metals  of  which  the  Church  of  Christ  is  composed,  as 
we  see  in  Isaiah  liv.  11  — 13;  Kev.  xxi.  IG — 24,  will  alone  stand  this 
test.  Shoidd  a  laborer  have  erred,  through  ignorance  or  inadvert- 
ancc,  ho  himself  shall  be  saved, —  provided  he  stand  the  trial,  by 
which  he,  as  well  as  his  work,  must  be  tried. 


OF  DEGREES   IN  GLORY.  289 

cross  and  to  despise  the  shame.  In  proportion  to  our  love 
to  the  divine  character,  and  our  benevolence  towards  men, 
must  be  the  bliss  resulting  from  such  a  scene.  This  made 
Paul  willing  to  remain  in  this  world  of  evil,  while  he  knew 
that  in  other  respects  it  was  better  to  depart  and  to  be  with 
Christ.  In  this  act  of  self-denial,  he  displayed  a  highly  re- 
fined and  elevated  soul ;  a  spirit,  the  very  reverse  of  what 
is  low  and  mercenary  ;  and  a  temper  of  heart  the  most  de- 
vout and  benevolent. — Love  is  to  be  estimated  by  the  gran- 
deur, the  capacity,  and  the  duration  of  its  object, — and  what 
can  equal  that  which  regards  the  salvation  of  souls  ? 

This  reward  includes  in  it  an  enlarged  capacity  for  con- 
templating and  enjoying  divine  things.  There  is  an  in- 
creasing meetness  for  the  heavenly  world  attainable  here. 
Those  who  have  drunk  most  deeply  into  the  spirit  of  Jesus 
have  a  proportionate  capacity  for  comprehending  the  height 
and  the  depth,  the  breadth  and  the  length,  of  the  building 
of  mercy.  They  are  the  more  fitted  for  entering  into  the 
wonders  of  redeeming  love,  and  for  receiving  the  fulness  of 
God.  It  is  not,  indeed,  conceivable  what  connexion  our 
future  state  could  have  with  our  present,  if  the  attainments 
which  we  acquire  here  were  to  be  absolutely  useless  here- 
after. In  the  government  of  his  creatures,  the  Almighty 
invariably  makes  one  acquirementt  he  means  of  gaininfT  an- 
other. His  wisdom  always  adjusts  the  means  in  a  fit  pro- 
portion to  the  end  he  designs,  and  likewise  adapts  the  end 
to  the  means  he  employs.  The  present  state,  accordingly, 
is  the  seed  time ;  the  future  will  be  the  harvest.  All  that 
we  do,  and  all  that  happens  to  us  here,  has  an  effect 
upon  our  views  and  our  dispositions.  Every  instance  of 
this  kind  leads  to  another,  so  that  we  are  always  in  pro- 
gress, either  to  greater  degrees  of  evil,  or  higher  degrees 
25 


290 


THE  DIVERSITY 


of  good.  In  regard  to  both,  there  are  great  difierences 
among  men  here,  and  as  the  same  connexion  between  ex- 
isting attainments  and  future  progress  will  be  continued, 
there  must  be  differences  amona:  them  hereafter.  Differ- 
ent  degrees  of  glory  will  naturally  result  from  a  diversity 
of  capacity  for  entering  into  the  deep  things  unfolded  in 
the  Gospel.  This  appears  to  be  what  is  taught  in  the  par- 
able of  the  pounds,  where  the  pound  of  the  slothful  servant 
is  said  to  be  given  to  him  whose  one  had  gained  ten.  He 
whose  principles  had  been  most  exorcised,  had  attained  a 
proportionally  greater  fitness  for  still  higher  and  more  ex- 
tended services  and  lienors ;  and  on  this  account  it  was 
meet  that  to  him,  rather  than  to  another,  this  additional 
means  of  improvement  should  be  given.  We  are  here  pre- 
sented with  two  characters  of  equal  talents,  but  whose 
talents  have  not  been  equally  exercised,  so  that  the  attain- 
ments of  the  one  arc  much  beyond  those  of  the  other.  And 
as  every  degree  of  attainment  capacitates  for  still  greater 
acquirement,  we  are  very  properly  taught  that,  as  the  mind 
becomes  imbued  with  divine  things,  and  rises  in  excellence, 
new  means  for  exercise,  and  consequently  additional  bless- 
edness, will  be  granted  to  it.  In  the  heavenly  state,  there 
will  be  room  for  the  perpetual  exercise  and  improvement 
of  Christian  principle.  The  object  of  knowledge  and  en- 
joyment is  infinite ;  and  such  is  the  nature  of  an  immor- 
tal spirit,  that  it  cannot  be  happy  unless  perpetually  ad- 
vancing. If,  then,  the  mind  shall  be  for  ever  enlarging,  it 
is  not  conceivable  how  our  happiness  could  be  relatively 
perfect,  if  in  heaven  our  knowledge  of  God  and  his  ways 
were  to  be  absolutely  stationary.  From  the  first  moment 
of  our  introduction  to  it  we  shall  indeed  be  freed  from  all 
contrariety  to  the  Saviour;  but  positive  resemblance  to  him 


OF  DEGREES  IN  GLORY.  291 

is  capable  of  perpetual  increase,  as  our  minds  are  expanded, 
and  his  glorious  character  unfolded.  Since  the  happiness 
of  an  intelligent  and  spiritual  being  arises  from  the  new 
discoveries  of  truth,  and  from  the  exercise  of  holy  princi- 
ples in  appropriate  actions,  the  consciousness  of  such  a 
perfection  of  mind,  and  of  objects  for  its  exercise,  as  qual- 
ifies for  perpetual  progress  in  knowledge  and  piety,  must 
excite  the  strongest  sensations  of  joy,  as  opening  the  pros- 
pect of  interminable  bliss. 

I  am  here  led  to  make  a  remark  or  two  on  the  parable 
of  the  talents.  As  the  pound  of  the  slothful  servant  was 
given  to  the  more  faithful  of  the  two  rewarded  servants, 
so,  in  the  other  case,  the  talent  of  the  unfaithful  servant  is 
given  to  him  who  had  the  most  talents,  but  who  had  not 
greater  fidelity  than  the  other — in  fidelity  they  were  equal. 
We  are  taught  by  this,  that  among  even  the  faithful  serv- 
ants of  God  the  degree  of  positive  holiness  will  keep  pace 
with  their  endowments,  and  with  the  degree  in  which  they 
have  been  spiritually  exercised.  Apply  this  to  the  diver- 
sity of  mental  powers.  I  do  not  mean  that  such  are  the 
only  talents  intended  ;  but  they  doubtless  form  one  kind  of 
them,  and  I  refer  to  them  merely  for  the  sake  of  illustra- 
tion. Holiness  is  just  that  love  which  is  the  fulfilling  of 
the  law ;  and  that  being  is  perfectly  holy  who  loves  God  to 
the  full  extent  of  his  rational  faculties,  whether  weak  or 
stronof.  The  love  of  an  angel,  whose  faculties  are  far  su- 
perior  to  those  of  a  man,  must  far  exceed  in  positive  strength 
the  love  even  of  the  man  who  is  perfectly  holy,  because  the 
mental  strength  of  the  latter  is  greatly  inferior  to  that  of 
the  former.  Now,  when,  as  in  this  parable  the  man  of  su- 
perior endowments,  and  filling  a  situation  suited  to  them, 
is  equally  faithful  with  the  man  of  inferior  talents,  his  posi- 


292  THE  DIVERSITY 

tive  moral  excellence  as  far  exceeds  that  of  the  other  as 
does  his  intellectual  strength.  He,  of  course,  is  capaci- 
tated for  still  higher  attainments;  so  that  it  is  meet  that  to 
him  should  be  granted  the  additional  talent  of  the  unfaith- 
ful servant.  It  deserves  consideration,  too,  that,  as  persons 
of  dificrcnt  intellectual  vii^or  will  have  different  decrees  of 
positive  affection  for  the  same  interesting  object,  so,  wliere 
they  arc  favored  witli  the  very  same  blessings,  the  one  will 
feel  a  greater  interest  and  enjoyment  in  them  than  the  other. 
They  both  have  the  privilege  of  the  same  care  and  protec- 
tion; but  each  values  the  blessing  in  proportion  as  he  com- 
prehends its  worth.  A  child  may  be  the  heir  of  a  rich  in- 
heritance as  well  as  a  man,  but  his  views  of  its  worth,  and 
consequently  his  happiness,  cannot  equal  those  of  the  lat- 
ter; and,  in  like  manner,  the  sons  of  God  must  be  happy 
in  their  privileges  only  in  proportion  to  the  extent  of  their 
comprehension  of  their  excellence  and  glory.  All  the  re- 
deemed in  lieaven  are  equally  freed  from  sin  and  from  pain  ; 
but  as  bliss  is  not  merely  salvation  from  evil,  but  the  en- 
joyment of  positive  good,  so  he  whose  capacity  of  enjoy- 
ment is  greatest,  inconsequence  of  superior  talents  perfectly 
sanctified^  must,  in  access  to  and  union  with  an  infinite 
good,  have  the  greatest  blessedness. 

It  is  evidant  from  this,  that  thougjh  it  is  not  intellectual 
but  moral  perfection  which  is  exhibited  in  Scripture  as  our 
fmal  blessedness,  and  though  the  qualities  of  the  heart  form 
the  highest  distinction  among  intelligent  beings,  yet  there 
must  be  a  proportionate  degree  of  understanding.  It  is  only 
when  separated  from,  and  compared  with,  moral  and  spir- 
itual excellence,  that  the  Scriptures  contemn  it. 

"  The  disciple  whom  Jesus  loved,"  was  distinguished  not 
only  by  a  tender  and  an  affectionate  spirit,  but  as  a  "  son 


OF  DEGREES  IN  GLORY.  293 

of  thunder,"  and  we  accordingly  find  that  along  with  Peter 
and  James,  he  was  a  principle  speaker  and  laborer  in  the 
defence  and  propagation  of  the  Gospel.  The  book  of  the 
Revelation  shows  the  man  as  well  as  the  spirit  which  in- 
spired him. 

The  man  who  is  inferior  in  intellect,  but  superior  to  his 
neighbor  in  holiness,  is  doubtless  the  character  to  be  pre- 
ferred :  The  former  is  but  a  means — the  latter  is  the  end, 
and  with  the  degree  of  it  blessedness  is  connected.  It  is 
difficult,  I  may  add,  to  have  great  powers  without  trusting 
in  them:  Every  outward  advantage  has  unhappily  a  ten- 
dency to  nourish  pride,  and  requires  a  proportionate  degree 
of  grace  to  counterbalance  it :  Hence  it  is  only  when  exer- 
cised on  sacred  things  that  such  powers  are  the  means  of 
augmenting  the  bliss  of  the  possessor.  It  is  also  true  that 
many  of  the  wise  and  intelligent  of  this  world  are  blind  to 
the  Gospel,  while  numbers  who,  in  comparison,  are  but 
babes,  understand  and  receive  it.  But  still,  since  piety  can- 
not even  exist  without  a  degree  of  intellect,  and  as,  even  in 
a  perfect  character,  the  measure  of  the  former  cannot  ex- 
ceed that  of  the  latter,  it  must  be  evident  that,  where  the 
two  keep  full  pace  with  each  other,  there  positive  holiness 
and  blessedness  must  be  the  highest. 

Accordingly,  though  the  Saviour  never  made  a  show  of 
his  intellectual  granduer,  but,  on  the  contrary,  always  gave 
the  preference  to  moral  and  spiritual  greatness,  he  at  the 
same  time  frequently  blamed  his  disciples  for  not  exercising 
their  powers  of  understanding.    Matth.  xv.  16  ;  xvi.  9 — 11. 

All,  however,  will  be  happy  in  perfection,  because  hap- 
py in  proportion  to  their  capacity  for  bliss ;  All  vessels  will 
be  full ;  but,  being  of  different  dimensions,  all  cannot  con- 
tain the  same  quantity.     Holiness,  it  ought  to  be  remem- 
25* 


294  THE  DIVERSITY 

bered,  is  not  merely  a  negative,  but  a  positive  quality — I 
mean,  it  does  not  consist  merely  in  the  absence  of  sin. 
This  is,  properly  speaking,  purity,  not  holiness.  All  the 
redeemed  will  be  equally  pure  in  the  sense  of  being  equally 
delivered  from  sin ;  but  holiness,  in  addition  to  this,  is  a 
positive  spiritual  likeness  to  God.  The  degree  of  this  de- 
pends, among  other  things,  on  the  natural  talents  of  the  in- 
dividual, and  on  the  degree  in  which  they  have  been  exer- 
cised in  Fpiritual  pursuits.  When  the  principles  of  piety 
have  been  cherished  and  exercised,  they  strike  their  roots 
the  deeper.  A  work  in  morals  is  not  an  act  without  a  mo- 
tive— it  is  a  principle  carried  into  exercise.  Now,  it  is  a 
law  in  nature,  that  the  more  a  principle  is  exercised,  it  be- 
comes the  stronger:  If  so,  since  holiness  and  happiness  are 
inseparably  connected,  the  more  we  are  like  to  God  in  cha- 
racter, the  more  must  we  be  like  to  him  in  bliss  ;  the  more 
holy  we  arc,  the  higher  must  be  our  place  in  the  heavenly 
temple. 

There  is  doubtless  a  difTercnce  in  the  degrees  of  conform- 
ity to  our  Lord  here;  and  the  Scriptures  never  give  the 
most  distant  hint  that  heaven  will  annihilate  all  the  dissim- 
ilarities which  subsist  among  Christians  in  the  present 
world,  but  clearly  teach  the  reverse.  There  will  be  one 
on  the  right  and  another  on  the  left  hand  of  our  Lord  in 
his  kingdom  ;  and  these  places  will  be  given  in  consequence 
of  the  character  formed  on  earth.  Though  it  will  not  hold 
in  every  respect,  there  is  a  sense  in  which  the  higher  en- 
joyments of  the  heavenly  temple  will  be  ultimately  the  at- 
tainment of  the  least  in  the  kingdom.  Not  that  they  will 
come  to  equal  those  who  arc  now  the  greatest  in  the  king- 
dom but  that,  as  the  latter  will  continue  to  ascend  higher 
and  higher,  so  will  the  former,  and  that,  of  course,  the 


OP  DEGREES  IN  GLORY.  295 

places  now  filled  by  the  one  class  will  come  in  certain  re- 
spects to  be  filled  by  the  other.     Along  this  interminable 
line  of  divine  excellence,  the  redeemed  in  heaven  will  all 
have  room  to  proceed.     The  most  exalted  there  are  still 
advancing  towards  glory,  such  as   creatures  can  attain; 
but  which  is  nevertheless  at  an  infinite  distance  from  that 
hallowed  fountain  of  divine  perfection,  from  whence  all  life 
and  blessedness  continue  to  proceed.     The  more  elevated 
pleasures  will  thus  in  a  measure  be  successively  laid  open 
to  every  individual  as  he  becomes  capable  of  enjoying  them, 
in  the  general  progress  towards  that  glory  which  no  cre- 
ated being  can  ever  fully  attain.     Of  the  increase  of  the 
government  of  Christ  as  king  of  the  Church  and  of  the 
peace  and  the  happiness  of  his  subjects,  there  shall  be  no 
end,  because    his  everlasting  administration  will    furnish 
fresh  and  progressive  displays  of  the  infinite  glory  and  per- 
fection of  Jehovah,  and  afford  fresh  and  growing  causes  of 
blessedness  to  his  people.     The  redeemed  will  'or  ever  and 
ever  continue  to  advance,  and  advance  nearer  and  nearer 
to  the  sun  of  the  divine  glory,  will  become  more  and  more 
beautiful  by  its  lustre,  and  will  more  and  more  fully  at  once 
reflect  and  enjoy  the  splendor  of  the  divine  excellence  and 
grand uer.     What  can  equal  the  elevating  thought  that  be- 
fore us,  in  the  enjoymeut  of  the  infinite  Jehovah,  there  is 
the  prospect  of  perpetually  progressive  bliss  ?  May  not  the 
jeast  in  the  kingdom  of  God  rejoice  that  he  shall  yet  reach 
higher  glory  than  that  of  him  who  is  now  the  greatest? 

Keeping  these  remarks  in  view,  allow  me  to  refer  you 
to  some  passages  of  Scripture  which  bear  upon  the  subject. 
In  the  history  of  the  Evangelists,  our  Lord  promises  a  pe- 
culiar dignity  to  the  apostles.  Luke  xxii.  28 — 30.  Matth. 
xix.  28.     They  are  told  that  in  his  kingdom  they  would 


296  THE  DIVERSITY 

sit  upon  twelve  thrones,  for  the  purpose  of  ruling  the  twelve 
tribes  of  Israel,  or  the  Church  of  God.     He  refers  to  their 
apostolic  character,  in  which  to  this  hour  they  continue  to 
give  law  by  their  writings  to  the  disciples  of  Christ.     It  is 
of  importance  to  observe,  that  this  honor  is  connected  with 
his  approbation  of  their  faithful  and  constant  adherence  to 
him  amidst  all  his  temptations,     lie  felt  attached  to  those 
who  had  manifested  such  attachment  to  him  in  the  season 
of  trial.     "  Ye  are  they  who  have  continued  with  me  in  my 
temptations,"  said  he,  with  deep  interest ;  and  then  prom- 
ised them  the  nearest  friendship  with  himself,  and  the  hon- 
or of  ruling  in  his  kingdom.     This  part  of  Scripture  estab- 
lishes the  principle  which  regulates  the  bestowment  of  glory 
in  the  Church  of  Christ.     Nor  ought  we  to  confine  the  hon- 
or referred  to  the  present  scene :  we  are  taught  in  Scrip- 
ture that  the  wall  of  the  heavenly  city  has  twelve  founda- 
tions, and  in  them  the  names  of  the  twelve  apostles  of  the 
Lamb.     There  is  a  connection,  therefore,  between  the  hon- 
or of  the   apostles  and  the  future  state   of  the  Church ; 
though  the  great  thing  exhibited  in  this  last  passage  is  cer- 
tainly the  connection  between  the  Church,  and  the  eternal 
truths  of  the  Gospel,  as  preached  by  the  apostles.     When 
we  think  of  their  many  failures  while  they  were  compan- 
ions of  our  Lord  in  his  trials — of  his  high  claims  on  their 
obedience  and  attachment,  and  remember  too  that  he  was 
the  author  of  their  strength  to  suffer,  and  their  will  to  serve, 
as  well  as  of  the  truths  they  taught,  we  must  be  satisfied 
that  the  whole  is  a  matter  of  unmerited  favor. 

We  are  taught  by  our  Lord,  that  he  who,  having  nothing 
more  to  give,  cheerfully  gives  but  a  cup  of  cold  water  to  a 
disciple  of  his  when  in  want,  shall  not  go  without  some  re- 
ward :  that  he  who  is  kind  to  "  a  righteous  man,"  or  a  man 


OF  DEGREES  IN  GLORY.  297 

distinguished  for  public  labors  in  the  cause  of  piety,  and  so 
the  more  exposed  to  persecution,  shall,  for  the  greater  risk 
run  in  entertaining  such  a  character  than  in  being  attentive 
to  the  obscure  individual  called  "one  of  his  little  ones,"  re- 
ceive a  reward  suited  to  the  degree  of  principle  thus  called 
forth  and  exercised  :  and  that  he  v.ho  received  "a  prophet," 
or  an  inspired  ambassador  of  Christ,  who  would  naturally 
be  the  very  butt  of  persecution,  should,  in  consequence,  re- 
ceive a  reward  proportioned  to  the  danger  incurred  by  shel- 
terino-  and  honorino;  a  character  so  obnoxious  to  the  world. 
I  need  not  say  that  this  is  far  from  implying  any  indifference 
towards  the  first  of  these  as  compared  with  the  second,  or 
towards  the  latter  as  compared  with  the  third.  The  prin- 
ciple proceeded  on,  is,  as  I  have  said,  the  greater  proof 
given  of  regard  to  the  Saviour,  in  the  greater  risk  that  is 
run  in  the  one  case  than  in  the  other. 

When  Paul  is  exhorting  Gentile  Christians  to  assist  their 
Jewish  brethren,  he  enforces  the  duty  of  liberality,  by  de- 
claring that  he  who  in  this  service  sowed  sparingly  should 
reap  also  sparingly.  The  general  principle  of  which  I  am 
now  speaking  is  thus  established  ;  and  though  it  is  here  ap- 
plied to  the  blessings  of  this  life,  it  does  not  appear  that  it 
is  so  exclusively.  It  seems  to  include  spiritual  blessings, 
and  these  in  the  future  as  well  as  in  the  present  world. 
The  same  duty  in  substance  is  enforced  in  the  epistle  to  the 
Galatians,  by  a  similar  argument ;  and  the  application  of 
it  to  futurity  there,  is  beyond  a  doubt. 

The  same  principle  explains  all  those  passages  in  which 
Christians  are  exhorted  to  "  lay  up  treasures  in  heaven ;" 
to  "lay  in  store  for  themselves  a  good  foundation  against 
the  time  to  come ;  to  have  respect  to  the  blessed  recom- 
pense of  reward ;  and  to  elevate  their  hearts  under  all  the 


298  THE    DIVERSITY 

reproaches  and  persecutions  which  may  befall  ihem  for  the 
sake  of  the  Redeemer,  by  looking  for  the  reward  prepared 
for  them  in  heaven.  It  ought  not  lo  be  thought  that  this 
bears  hard  on  some,  nor  ought  any  thing  like  envv  to  be 
felt.  Such  a  state  of  mind  is  inconsistent  with  a  proper 
conviction  that  the  blessings  of  heaven  arc  all  llie  result  of 
the  most  unmerited  grace.  Among  the  redeemed  in  heaven 
there  can  bo  nothing  of  this  kind  ;  indeed  there  will  be  no 
room  for  it:  for  all  will  be  perfectly  happy,  inasmuch  as 
each  will  have  what  is  exactly  suited  to  liim,  and  to  the  full 
extent  of  what  he  can  receive. 

God,  we  arc  told,  is  not  unrighteous,  or  unfaithful  to  his 
promise,  to  forget  our  work  and  labor  of  love  shown  to- 
wards his  name.  Hence  he  will  refer,  at  the  day  of  judg- 
ment, to  the  deeds  of  kindness  and  benevolence  done  to 
liis  poor  and  distressed  people,  as  delightful  proofs  of  love 
to  the  Redeemer  liimself,  and  as  genuine  fruits  of  faith 
in  the  Gospel.  Nothing,  however,  of  the  nature  of  meri- 
torious retribution  is  set  before  us  in  such  representations 
of  judgment.  Eternal  life  is  the  gift  of  God,  through 
Clirist.  But  having  obtained  admission  in  the  family  of 
God,  we  are  also  made  meet  for  its  exercises  and  enjoy- 
ments by  a  change  of  mind  ;  which  change  is  progressive 
while  we  are  here,  and  keeps  pace  with  our  advancement 
in  obedience.  Thus,  at  the  last  day,  God  will  manifest  at 
once  the  exceeding  riches  and  freeness  of  his  grace,  and 
his  love  of  righteousness  and  holiness.  Tiic  saved  will 
trace  all  to  the  favor  of  God  ;  while,  on  the  other  hand,  all 
creatures  shall  see  and  acknowledge  the  fitness  of  his  pro- 
cedure in  judging  every  one  according  to  his  works.* 

•  'I'iicrc  is  nothing  in  the  P;iral)Ic  of  the  Lal)orcrs  (Matt.  xx.  1.) 
wlio  received  every  man  a  penny,  at  all  inconsistent  with  this  view  of 


OF  DEGREES    IN  GLORF.  299 

Permit  me,  my  friend,  now  to  suggest  some  remarks  on 
the  consistency  of  this  view  with  the  doctrine  of  salvation 
by  grace.  It  is  of  great  moment  to  remark,  that  the  works 
which  are  rewarded  are  themselves  the  fruits  of  divine 
favor.  Paul  says,  that  he  labored  more  than  all  the  apos- 
tles ;  but  he  adds,  "  yet  not  I,  but  the  grace  of  God  which 
was  with  me."  If,  then,  what  is  done  be  entirely  owing 
to  divine  grace,  the  reward  must  be  quite  gratuitous.  The 
free  favor  of  God  is  strikingly  seen  in  the  different  mea- 
sures of  endowments,  time,  opportunities,  and  success  that 
are  bestowed  on  different  individuals.  One  man  is  pos- 
sessed of  strong  powers  of  mind — another  is  as  a  child: 


future  glory.  It  is  not  the  design  of  this  parable  to  represent  directly 
the  reward  of  llie  redeemed  in  the  day  of  Christ,  'i'hey  who  are 
said  to  have  labored  from  the  morning,  and  who  murmured  against 
the  householder,  cannot  be  Christians;  for  they  are  put  last,  and, 
though  called,  are  not  chosen,  which  clearly  implies  that  they  are  not 
children  of  God.  The  disciples  had  been  promised  the  honor  of 
sitting  on  thrones  in  the  kingdom  of  Christ;  and  this  promise  was 
associated  by  them  with  the  common  notion  of  their  countrymen, 
that  the  Jews  had  a  peculiar  title  to  the  blessings  of  his  reign.  While 
they  expected  the  chief  places  for  themselves,  they  thought  that  all 
other  honors  would  be  enjoyed  by  their  countrymen,  to  the  exclusion 
of  the  Gentiles,  who  were  aliens  from  the  commonwealth  of  Israel. 
To  correct  this  error,  our  Lord  stated  the  general  principle,  that  the 
first  as  to  advantages  should  be  last  as  to  attainments;  and  then  illus- 
trates it  by  this  parable,  in  which  he  taught  them,  that  the  Gentiles, 
who  were  called  long  after  the  Jews,  should,  as  to  acceptance  with 
God  and  admission  into  his  Church,  be  placed  on  a  level  with  the 
Israelites;  and  that  while  the  bulk  of  the  latter  should  reject  the 
Gospel,  many  of  the  former  would  receive  it.  This,  he  says,  would 
call  forth  the  murmurs  of  such  as  thought  themselves  righteous,  and 
despised  olhers,  as  we  know  it  did.     As  the  Gentiles  should  thus  be 


300  THE  DIVERSITY 

one  is  placed  in  a  public  and  useful  station — another  moves 
in  a  private  and  narrow  circle :  one  is  honored  to  turn 
many  to  righteousness — another  is  useful  on  a  small  scale. 
The  man  of  splendid  talents,  however,  is  sometimes  very 
unsuccessful,  while  the  comparatively  weak  are  much 
blessed  in  their  labor.  The  man,  too,  who  is  employed  in 
what  are  called  great  things,  some  times  falls  into  a  snare, 
w^hile  another,  who  dees  the  small  and  common  things  of 
his  sphere  with   a  great  spirit,  rises  in   true  excellence. 


accepted  of  God  and  received  into  his  family  without  regard  to  pre- 
vious distinctions,  so  the  situations  to  which  they  should  rise  in  his 
family  should  correspond  with  the  degree  of  positive  likeness  to  the 
Saviour,  which  they  should  acquire,  without  regard  to  their  birth. 
It  is,  however,  of  the  former,  or  of  acceptance  with  God,  that  the 
parable  directhj  treats  ;  though  the  latter,  or  the  rule  of  their  eleva- 
tion in  the  kingdom,  is  evidently  implied.  The  instruction  commu- 
nicated respects  the  question  of  justification,  though  the  rule  as  to 
this  goes  upon  a  principle  which  illustrates  that  of  the  future  re- 
wards of  Christians.  The  door  of  acceptance  with  God  through 
faith  in  Christ  is  equally  open  to  all,  however  dilTcrcnt  their  previous 
character  may  have  been.  All  who  enter  receive  the  same  blessing. 
But,  in  perfect  consistency  with  this,  we  are  elsewhere  explicitly 
taught  what  is  here  left  to  be  inferred — namely,  that  the  particular 
place  occupied  by  each  in  the  kingdom  of  heaven  shall  be  the  result 
of  the  particular  measure  which  each  shall  attain  of  positive  con- 
formity of  character  to  the  Redeemer,  without  regard  to  any  other 
distinction.  Of  this  likeness  to  himself  Christ  speaks  in  Matthew 
xix.  29,  where  conformity  to  him  as  a  sufferer  is  introduced.  This 
parable  then,  instead  of  militating  against  what  I  have  stated,  serves 
to  confirm  it.  Compare  Matthew  xix.  30,  with  chap.  xx.  16,  chap, 
xxii.  14,  and  Luke  xiii.  30.  The  whole  accords  with  the  general 
tenor  of  our  Lord's  parables,  in  which  a  certain  degree  of  light  only 
is  thrown  on  their  subjects,  the  lull  disclosure  of  their  glory  being rc- 
ecrvcd  till  the  outpouring  of  his  spirit. 


OF  DEGREES   IN  GLORY.  301 

Hence  faithful  menial  servants,  or  rather  bond  slaves,  are 
promised  "the  reward  of  the  inheritance."  It  ought  also 
to  be  remembered,  that  it  is  the  intention  which  our  Lord 
chiefly  regards ;  and  that  he  will  reward  his  devoted  and 
faithful  servants  according  to  what  they  would  have  done  if 
they  could.  In  the  eternal  world,  then,  the  last  as  to  talents 
and  advantage  will  in  many  instances  be  the  first.  In  some, 
again,  talents  of  the  first  order  are  accompanied,  as  in  the 
instance  of  the  Apostle  Paul,  with  proportionally  great  and 
ardent  piety,  and  followed  by  extensive  usefulness.  In 
such  instances  of  the  union  of  greatness  and  goodness 
there  is  much  that  interests  the  heart,  and  glorifies  God.  I 
may  here  add,  that  one  is  called  in  early  life,  is  preserved 
to  old  age,  and  favored  with  many  opportunities  of  serving 
God  ,•  while  another  is  called  on  the  brink  of  the  grave,  or 
snatched  from  the  womb  to  it.  The  one  is  honored  to  la- 
bor and  suffer  long  in  the  cause  of  Christ— the  other  has 
no  opportunity  of  doing  either.  All  this  we  must  trace  to 
the  mysterious  government  of  heaven.  The  future  glory 
of  some  will,  of  course,  far  surpass  that  of  others  ;  but  this 
will  afford  no  cause  for  boasting,  for  the  whole  will  be 
traced  to  pure  favor. 

There  must  certainly  be  an  intimate  connection  between 
our  present  and  our  future  state,  for  otherwise  there  would 
be  such  chasms  and  abrupt  transitions  in  the  progressive 
course  of  the  divine  government,  as  are  quite  opp°osed  to 
all  that  has  appeared  in  any  of  the  works  of  heaven.  Cir- 
cumstances will,  no  doubt,  be  changed,  new  sources  of  en- 
joyment  will  be  opened,  and  the  relations  connected  with 
this  imperfect  world  will  give  place  to  others  of  a  nobler 
kind,  but  the  essential  elements  of  happiness  shall  remain 

for  ever.     If,  then,  the  essential  principles  and  felicity  of 
26 


302  THE    DIVERSITY 

the  redeemed  must  be  the  same  in  heaven  as  on  earth,  the 
difference  consisting  only  in  the  degrees  of  their  perfection  ; 
it  follows,  that  the  exercise  of  Christian  principles  here  is 
a  preparation  for  the  exercise  of  them  in  more  perfect  re- 
lations  in  the  heavenly  country.  The  dispensation  of  time, 
therefore,  and  that  of  eternity,  arc  connected  as  correspon- 
dent and  contiguous  links  in  the  great  plan  of  the  Al- 
mighty ;  and  the  relations  and  things  of  the  former  are  so 
regulated  as  to  be  preparatory  to  the  latter. 

It  is  evidently  a  mistake,  then,  to  confine  the  grace  of 
God  to  one  point.  Some  speak  as  if  it  were  confined  to 
the  deliverance  of  the  guilty,  and  their  admission  into 
heaven.  It  is  not  so ;  for  it  is  also  displayed  in  the  differ- 
ent circumstances  and  attainments  of  the  saved  below,  and 
in  the  different  degrees  of  their  glory  above.  If  the  whole 
of  the  blessings  of  the  everlasting  covenant  be  the  fruit  of 
undeserved  favor,  surely  God  may  communicate  them  in 
such  measures  as  he  pleases.  AVe  have  no  reason  to  com- 
plain because  we  are  not  angels,  nor  have  the  lowest  angels, 
any  reason  to  do  so,  because  they  arc  not  on  a  level  with 
the  highest  of  the  heavenly  spirits.  As  little  cause  is  there 
for  objecting  to  a  diversity  among  the  redeemed.  In  fact 
the  varieties  which  obtain  among  all  the  works  of  the  Al- 
mighty, form  a  proof  that  all  his  gifts  are  the  fruit  of  free 
bounty.  This  future  reward,  then,  instead  of  obscuring 
the  lusture  of  divine  grace,  must  itself  be  resolved  into  that 
grace,  and  is  a  striking  continuation  and  display  of  its 
richness  and  its  glory. 

The  reward  in  question  is  given,  I  would  here  remind 
you,  not  for  our  sakes,  but  for  the  sake  of  Christ.  As  our 
persons  are  accepted  for  the  sake  of  the  beloved,  so  are  our 
works.     Jesus  says,  "  lie  that  lovcth  me  shall  be  loved  of 


OF  DEGREES    IN  GLORY.  303 

my  Father:"  He  also  says,  "The  Father  himself  loveth 
you,  because  ye  have  loved  me."  Such  as  give  a  cup  of 
cold  water  to  a  disciple  of  his,  because  he  belongs  to  him, 
shall  not  lose  their  reward.  The  reward,  then,  is  not  given 
as  the  retribution  of  merit  to  us,  but  as  a  public  testimony 
of  the  love  of  God  to  his  Son — of  his  approbation  of  his 
character,  and  his  complacency  in  his  sacrifice.  Were  a 
person  to  rew^ard  our  friend  because  of  that  friend's  love 
to  us,  he  would  by  this  means  give  a  striking  proof  of  his 
own  affection  for  us.  In  proportion  to  the  greatness  of  the 
reward,  compared  with  the  littleness  of  what  our  friend 
had  done  for  us,  would  be  the  proof  of  affection  and  esteem 
afforded  to  us.  "Ye  are  my  friends,"  said  the  Saviour,  "if 
ye  do  whatsoever  I  command  you."  Every  expression  of 
friendship,  were  it  but  the  gifl  of  a  cup  of  cold  water  to  a 
disciple,  because  of  his  relation  to  Christ,  shall  be  acknow- 
ledged by  his  Father.  The  reward  of  the  righteous  is  in- 
tended, then,  for  the  honor  of  the  Saviour.  What  can  we  do 
for  him  that  is  worthy  of  notice?  and  yet  the  reward  is  un- 
speakably great.  What  an  honor  does  God  put  upon  his 
Son,  when  every  expression  of  love  to  him,  and  the  least 
service  performed,  is  so  liberally  rewarded!  This,  instead 
of  militating  against  grace,  exhibits  its  glory;  Here  it  is 
seen  expanding  and  perpetuated. 

Another  thing  illustrative  of  this  subject  is,  that  this  re- 
ward is  conferred  to  display  the  divine  love  to  righteousness 
and  truth.  Jehovah  is  distinguished  for  his  love  of  recti- 
tude and  integrity;  and  it  is  his  aim  to  impress  his  crea- 
tures with  this  view  of  his  character.  The  rewards  granted 
his  creatures  are  employed  as  means  of  illustrating  his 
name  to  created  intelligences.  For  example,  had  Adam 
continued  obedient,  he  would  have  been  rewarded  accord- 


304  THE  DIVERSITY 

ing  to  the  implied  promise  of  his  God.  lie  could  not,  how- 
ever, liave  pleaded  any  merit ;  for  nothing  more  than  duty- 
had  been  done.  The  reward  would  have  been  only  an  ex- 
pression of  love  to  holiness.  The  holy  angels  have  no- 
thing to  boast  of;  but  in  developing  and  ministering  in  the 
accomplishment  of  the  plan  of  redemption  they  have  been 
rewarded  by  increasing  knowledge  of  God,  and  progres- 
sive bliss  in  the  enjoyment  of  him  ;  and  their  happiness  will 
be  yet  more  augmented.  This  manifests  the  divine  love  to 
righteousness.  The  same  is  true  of  llie  redeemed  from 
among  men.  In  the  service  of  God  there  is  a  present  re- 
ward arising  from  the  very  nature  of  the  thing  itself,  and 
at  the  end  this  will  be  vastly  increased;  but,  instead  of 
elating  with  pride,  it  will  raise  their  views  of  the  gracious 
and  holy  character  of  God:  It  Mill  serve  also  to  silence 
the  wicked,  and  to  justify  the  administration  of  Heaven. 

This  reward  is  bestowed  in  addition,  if  I  ma}'^  use  the 
expression,  to  the  redemption  from  wrath,  and  from  sin,  ob- 
tained through  the  atonement.  Should  a  prince  pardon 
and  raise  to  honor  and  wealth  an  attrocious  and  worthless 
rebel,  the  pardoned  criminal  would  be  bound  by  every  tie 
to  become  an  obedient  subject.  Should  he  be  so  through 
life,  it  would  not  be  said  that  he  had  repaid  the  kindness  of 
his  king ;  but  if  the  prince,  in  addition  lo  his  pardon,  were 
to  reward  him  munificently  for  every  piece  of  service, 
surely  the  grace  which  originally  forgave  him,  would  be 
displayed  more  than  ever.  The  Lord  pardons  sinners 
freely,  without  difference.  Of  pure  grace,  he  takes  them 
into  his  family  and  gives  them  eternal  life;  and  that  this 
may  never  even  scan  to  be  repaid,  he  gives  an  exceeding 
great  reward  for  every,  even  the  smallest,  piece  of  service 
done  by  them.     A  reward  so  circumstanced,  in  place  of 


OF  DEGREES  IN  GLORY.  305 

obscuring  the  grace  of  God,  is  one  special  means  of  illus- 
trating its  absolute  freeness:  It  displays  the  unbounded 
goodness  of  Jehovah ;  and  must  command  the  homage, 
the  love  and  the  gratitude  of  his  people,  throughout  eter- 
nity. 

There  is  a  difference  between  forgiveness  and  legal  "ac- 
ceptance in  the  Beloved,"  considered  as  a  change  of  state, 
and  that  gracious  reward  which  is  connected  with  personal 
excellence  of  character.  To  hear  he  Judge  say,  "  Thy 
sins  are  forgiven  thee,"  is  to  listen  to  a  highly  consoling 
declaration,  but  to  hear  him  say,  "Well  done  good  and 
faithful  servant,  enter  thou  into  the  joy  of  of  thy  Lord,"  is 
to  receive  an  inconceivable  addition  to  our  blessedness. 

Every  man,  then,  in  the  future  state,  will  reap  fruit  an- 
alogous in  kind  to  the  seed  which  he  now  sows.  The  state 
on  which  all  will  enter  on  leaving  this  world,  will  corres- 
pond with  their  fixed  principles,  their  habitual  dispositions, 
and  their  predominant  character.  Future  blessedness  is 
not  an  arbitrary  gift,  but  necessarily  arises  from  the  prin- 
ciples which  animate  the  hearts  of  believers.  Future  mis- 
ery likewise  will  be,  not  an  arbitrary  infliction,  but  the  na- 
tural result  of  sin.  The  degree  of  it  will  be  proportioned 
to  the  degree  of  transgression  and  of  depravity.  Prov.  i.  31. 
We  are  taught  in  Scripture,  that  the  sins  of  believers  are 
blotted  out,  and  yet  that  all  shall  be  judged  according  to 
their  works.  In  regard  to  this  I  would  remind  you,  that 
men  shall  be  judged  according  to  the  kind  and  the  measure 
of  their  works.  The  former  will  be  the  test  of  character, 
and  the  latter  will  show  the  degree  of  the  character  dis- 
closed. The  sinful  deeds  of  the  condemned  will  prove, 
that,  when  on  earth,  they  believed  not  in  nor  loved  the  Sa- 
viour ;  and  they  shall  be  treated  accordingly.  On  the  other 
26* 


306  THE  DIVERSITY 

hand,  the  good  deeds  of  the  righteous  will  show  that  love 
to  Christ,  flowing  from  faith  in  him,  was  the  governing 
principle  of  their  conduct.  The  measure  of  those  works 
cannot,  however,  be  ascertained  without  comparing  with 
them  their  sins  and  deficiencies.  The  degree  of  approba- 
tion to  be  expressed  by  the  Judge  must  be  determined,  that 
the  consequent  reward  may  be  seen  by  all  to  be  the  natural 
result  of  the  degree  in  which  they  resembled  the  Saviour. 
All  their  sins  will  be  declared  forgiven,  and  so  they  will 
*'  find  mercy  in  that  day  ;"  but  the  measure  of  praise  must 
keep  pace  with  the  measure  of  their  obedience.  The  whole 
reward,  indeed,  has  its  origin  in  mercy,  but  it  will  also  be 
expressive  of  righteousness  and  faithfulness. 

The  events  of  this  passing  scene  derive  an  importance 
indescribable,  from  their  coimexion  with  the  formation  of 
our  character.  There  is  not  an  action  or  a  word,  not  even 
a  thought,  that  has  not  an  influence  in  moulding  our  prin- 
ciples, and  these  principles  will  fix  our  lot  for  eternity.  In 
heaven,  holiness  and  happiness  will  perfectly  correspond. 
They  will  do  so,  because  every  evil,  natural  and  moral, 
shall  be  removed,  and  the  principles  which  were  here  plant- 
ed in  a  strange  soil  and  an  unfriendly  clime  will  there  flour- 
ish in  the  garden  of  God,  and  under  a  more  genial  sky. 
This  is  the  seed  time,  and  as  we  now  sow  we  shall  then 
reap.  When  I  speak  of  future  happiness  and  misery  as 
arising  from  character,  I  am  far  from  excluding  the  direct 
interposition  of  Ilcavcn.  In  regard  to  the  righteous,  the 
direct  agency  of  God  will  be  employed  in  giving  them  such 
a  body,  and  in  placing  them  in  such  circumstances  as  shall 
best  aflbrd  scope  for  the  exercise  of  their  principles,  and 
for  the  enjoyment  of  their  blessed  result.  In  regard  to  the 
ungodly,  his  hand  will  be  employed  in  placing  them  in  such 


OF  DEGREES  IN  GLORY.  807 

circumstances  as  shall  fully  allow  their  evil  propensities  to 
produce  their  natural  and  unhappy  fruits.  This  shows  the 
consistency  between  ascribing  our  future  situation  to  cha- 
racter on  the  one  hand,  and  to  the  direct  agency  of  our 
Judo-e  on  the  other.  Sin  and  misery  are  not  in  all  respects 
the  same  thing,  but  they  are  inseparably  connected;  and  so 
it  is  with  holiness  and  happiness :  And  the  hand  of  God  is 
seen  in  arranging  every  thing,  so  as  to  mark  their  insepa- 
rable connexion.  The  judicial  and  natural  effects  of  cha- 
racter are  thus  united. 

While  we,  then,  build  our  hope  of  pardon  and  acceptance 
on  the  finished  work  of  Christ — no  more  depending  for 
these  blessings  on  our  duties  than  on  our  transgressions — 
let  us  bless  God  for  what  he  hath  wrought  in  us,  and  seek 
much  of  that  spirit  which  animated  the  apostle  when  he 
said  "  I  count  not  my  life  dear  unto  me,  if  I  may  but  finish 
my  course  with  joy."  Delightful  indeed  was  his  state  of 
mind,  when,  not  with  pharisaical  self-complacency,  but  with 
humble  gratitude,  he  exclaimed,  "  I  have  fought  a  good 
fight — I  have  finished  my  course — I  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
ness, which  the  Lord,  the  righteous  Judge,  shall  give  me  at 
that  day ;  and  not  to  me  only,  but  unto  all  them  also  who 
love  what  shall  accompany  and  follow  his  appearing." 
Thus  did  he  exa'lt  in  the  thought  that  he  had  been  enabled 
in  any  measure  to  live  to  the  honor  of  his  much  loved  God. 

Fired  with  the  same  spirit,  let  us  ever  be  diligent.  We 
ought  to  be  ambitious  of  having  the  happiness  of  casting 
many  crowns  at  the  feet  of  the  Redeemer.  Never  let  us 
indulge  the  unworthy  and  ungenerous  thought,  that  if  we 
but  get  to  heaven,  nothing  more  need  be  minded.  I  here 
refer,  not  to  that  humility  of  mind  which  leads  us,  under 


308  THE  DIVERSITY  OF  DEGREES  IN  GLORY. 

a  deep  sense  of  guilt  and  demerit,  to  feel  ourselves  utterly 
unworthy  of  the  very  least  of  the  divine  mercies,  and  to 
say  from  the  heart  that  the  very  lowest  place  in  heaven 
were  an  astonishing  gift  of  mercy,  for  surely  we  ought 
ever  to  feel  thus  ;  but  I  refer  to  that  disposition  which,  being 
satisfied  with  deliverance  from  misery,  and  with  a  vaoue 
hope  of  happiness  in  heaven,  cares  not  for  the  glory  of  God, 
and  is  indillercnt  to  the  good  of  others.  When  the  prodi- 
gal intended  only  to  jisk  the  place  of  a  servant,  he  mani- 
fested the  humility  of  his  spirit  and  likewise  love  to  his  fa- 
ther, for  he  felt  that  to  be  under  his  roof  and  under  his  eye, 
would  be  genuine  happiness :  But  when  his  father  treated 
him  not  as  a  servant  but  as  a  son,  would  this  fill  him  with 
pride?  Far  from  it.  Humble  as  he  was  before,  this  would 
make  him  much  more  so.  The  exuberant  kindness  of  his 
much  injured  parent  would  quite  overwhelm  him.  And 
when  tlie  sinner  who  feels  that  the  lowest  place  in  the  house 
of  God  is  a  blessing  inconceivably  great,  is  elevated  to  an 
exalted  station  in  the  heavenly  temple,  will  he  not,  instead 
of  being  thereby  filled  with  pride,  be  the  more  penetrated 
with  a  sense  of  his  own  unworthincs.--^,  and  of  the  infinite 
goodness  of  Jehovah  ? 

Even  should  a  slothful  professor  of  religion  get  there,  he 
must  enter  as  a  solitary  individual — he  could  have  no  fruits 
of  his  labor — his  conduct  could  not  be  applauded,  nor  could 
he  participate  in  the  joy  of  having  served  his  Redeemer  on 
earth.  Let  it  not  be  said,  that  it  is  selfish  and  mercenary 
to  labor  and  sufl^er  in  the  hope  of  this  reward.  Is  it  selfish 
to  covet  the  approbation  of  God?  Were  it  not  the  greatest 
selfishness  to  be  indificTcnt  to  it  ?  Is  it  selfish  to  seek  the 
approving  testimony  of  conscience  ?  Is  it  selfish  to  exult 
in  the  happiness  of  others  ?     Is  it  selfish  to  rejoice  in  en- 


DIFFICULTIES  HELATIVE  TO  COMING  TO  CHRIST.        309 

largcd  and  transforming  views  of  the  worth  and  elevation 
of  Christ,  and  in  being  honored  to  manifest  the  riches  of 
the  divine  cbaracler  and  glory?  Surely  it  is  not.  Moses 
had  respect  to  the  recompense  of  reward,  Heb.  xi.  26 ;  Je- 
sus himself  was  animated  by  tlie  joy  which  was  set  before 
him.  Let  us,  "  be  stedfast  and  immoveable,  always  abound' 
ing  in  the  work  of  the  Lord,  knowing  that  our  labor  shall 

not  be  in  vain  in  the  Lord." 

I  remain,  &c. 


LETTER  XIV. 

ON  SOME  DIFFICULTIES  RELATIVE  TO  COMING  TO  CHRIST. 

Difficulty  respecting  convictions  of  sin — Relative  to  repentance — The 
nature  of  coming  to  Christ — The  state  of  mind  connected  with 
coming  to  the  Saviour — Mistake  relative  to  the  work  of  the  Spirit 
— The  nature  of  genuine  humiUty — Conclusion. 

Mt  deau  friexd, 

Permit  mc  to  refer  to  what  I  have  already  written  to  you, 
respecting  the  simplicity  and  suitableness  of  the  Gospel  of 
Christ ;  and,  in  connexion  with  it,  to  make  a  few  more  ob- 
servations on  the  difficulties  which  you  mentioned  to  me 
when  I  last  had  the  pleasure  of  seeing  you.  Through  the 
divine  blessing,  this  may  be  the  means  of  invigorating  your 
faith  and  adding  to  your  joy. 

I  begin  by  directing  your  attention  to  tlie  difficulty  you 
mentioned,  respecting  conviction  of  guilt.  Some  are  much 
disquieted,  from  a  fear  that  they  are  not  sufficiently  con- 
vinced of  sin  to  warrant  them  to  go  to  the  Saviour,  in  the 
confidence  of  obtaining  mercy.     This  proceeds  upon  the 


310  DIFFICULTIES  RELATIVE 

principle,  thai  a  certain  degree  of  conviction,  and  a  particu- 
lar measure  of  alarm,  are  necessary  as  a  sort  of  qualifica- 
tion for  pardon.  This,  however,  is  by  no  means  the  case. 
There  is  a  wide  diflerence  between  what  a  sinner  is  called 
and  warranted  to  do,  and  what,  in  point  of  fact,  he  will  do. 
Every  sinner  is  invited  to  come  to  Christ,  and  has  a  war- 
rant on  the  ground  of  the  divine  promise  to  expect  mercy 
on  his  going  to  him.  Convictions  of  guilt  and  of  dangers 
form  no  part  of  the  warrant  to  go,  they  only  excite  him  to 
do  so.  A  sense  of  sin  leads  to  seek  pardon  ;  and  a  sense 
of  danger  leads  to  seek  safety  ;  and  where  the  need  of  these 
blessings  is  not  felt,  the  sinner  feels  no  excitement  to  apply 
for  them  ;  but  neither  the  one  nor  the  other  is,  in  the  least, 
a  qualification  entitling  to  them.        ^^ 

I  am  far  from  meaning  that  convictions  of  guilt  are  in 
themselves  self-righteous.  The  subject  of  them  may  err 
as  to  the  way  of  obtaining  relief;  but  the  convictions  them- 
selves are  founded  on  truth,  and  are  what  ought  to  be  felt. 
Not  a  few  having  been  convinced  of  guilt,  and  filled  with  a 
fear  of  the  divine  displeasure,  have  despaired  of  relief  from 
any  thing  in  themselves,  but  have  been  kept  from  giving 
way  to  utter  despair  by  something  they  have  heard  of  the 
Gospel ;  and  from  some  glimmering  of  hope,  have  been  led 
to  seek  for  relief,  to  search  the  Scriptures,  and  to  inquire 
after  the  truth.  These  exercises  are  not  in  themselves  sin- 
ful, though  at  the  time  the  glory  of  the  Gospel  is  not  dis- 
cerned, for  the  truth  has  never  been  properly  before  them, 
and  they  cannot  be  said  to  be  opposing  it.  So  far  from 
this,  it  were  sinful  not  to  cherish  such  convictions — it  were 
to  stifle  the  voice  of  conscience,  and  so  to  rebel  against  the 
light.  The  cry  of  mere  distress,  as  uttered  by  the  Jews  on 
the  day  of  Pentecost,  and  by  the  Philippian  jailor,  is  quite 


TO  COMING  TO  CHRIST.  311 

dilferent  from  the  supplications  of  arrogance  and  proud 
self-sufficiency.  The  former  excites  pure  pity,  the  latter 
calls  forth  the  divine  indignation.  There  is  an  obvious 
distinction  between  the  natural  and  necessary  desire  of  hap- 
piness and  deliverance  from  pain,  and  the  criminal  wishes 
and  self-righteous  pursuits  which  flow  from  voluntary  and 
sinful  principles.  The  former  is  essential  to  every  rational, 
yea  every  animal  being,  and  forms  no  part  of  the  depravity 
of  our  nature.  Its  moral  character  is  entirely  derived  from 
the  direction  of  its  exercise.  It  may  take  a  wrong  direc- 
tion, and  often  is  connected  with  what  is  sinful  yet  in  itself 
it  is  but  an  instinctive  feeling ;  and  it  is  of  importance  to  re- 
member this  in  dealing  with  awakened  inquiries. 

I  mean  not  by  this,  that  such  characters  are  free  from 
the  principle  of  self- righteousness,  for  this  is  natural  to  every 
man ;  but  this  principle  does  not  consist  in  convictions  of 
sin,  and  a  desire  of  relief.  But  when  such  begin  to  think 
that  their  conviction  of  guilt,  and  their  consequent  fears, 
are  in  some  sense  meritorious  :  or  at  least  that  they  form  a 
qualification  for  obtaining  the  benefit  of  the  work  of  Christ, 
they  become  self-righteous  in  all  their  prayers,  and  tears, 
and  services.  Convinced  of  sin  it  becomes  them  to  be ; 
and  hardened,  indeed,  are  they  who  are  not  afraid  because 
of  it — but  can  this  be  a  ground  of  confidence  ?  It  is  passing 
strange,  that  men  should  deem  it  meritorious  to  be  sensible 
that  they  are  sinners,  and  should  build  a  degree  of  hope  on 
the  circumstances  of  being  convinced  of  rebellion  against 
God.  When  a  person  imagines  that  before  he  can  come 
to  Christ,  for  salvation  he  must  have,  as  a  qualification^  a 
certain  measure  of  convictions  of  sin,  he  has  doubtless  be- 
gun to  make  a  righteousness  of  that  very  thing  which  ought 
to  humble  him  in  the  dust. 


312  DIFFICULTIES  RELATIVE 

You  will  perceive  that  there  is  a  wide  difference  between 
that  necessary  principle  which  impels  a  creature  to  seek  its 
own  enjoyment,  and  the  principle  of  love  to  God,  which 
unites  it  to  the  Creator  as  the  source  of  its  happiness.  The 
former  is  a  universal  natural  instinct :  the  latter,  not  being 
a  necessary  principle,  is  in  its  exercise  voluntary.  There 
is  a  wide  difference  likewise  between  the  principle  of  enmi- 
ty against  God,  and  the  natural  aversion  from  pain  Vvhich 
is  common  to  all  creatures.  These  distinctions  explain  the 
difference  between  the  supplications  which  the  Scriptures 
condemn,  and  the  mere  cries  of  a  wretched  creature  for 
mercy.  The  former  must  be  positively  sinful,  but  the  lat- 
ter are  in  themselves  neither  good  nor  evil.  Such  calls  for 
relief  cannot  be  objects  of  complacency,  but  they  may  be 
objects  of  pure  benevolence.  These  two  things  are  quite 
distinct. 

Some,  it  is  true,  before  they  have  believed  in  Christ,  have 
been  the  subjects  of  deep  conviction  of  guilt,  and  of  the 
most  overwhelming  fears ;  but  these  did  not  qualify  them 
for  obtaining  pardon.  Peter  would  have  more  hope  of  a 
good  issue  when  his  hearers  were  roused  and  alarmed,  than 
had  they  remained  insensible,  because  their  excitement 
might  lead  them  to  seek  deliverance  in  the  Gospel ;  but  he 
could  not  encourage  them  to  hope  for  mercy  except  in  be- 
lieving in  Christ.  When  the  Gospel  came  to  be  seen  by 
them,  its  suitableness  to  their  wretched  circumstances  at 
once  struck  them,  and,  from  a  sense  of  guilt  and  of  want, 
they  were  led  to  ffee  to  the  Saviour  for  pardon  and  peace, 
but  till  they  did  so,  they  were  not,  in  respect  of  positive 
holy  dispositions,  the  least  nearer  the  kingdom  of  heaven 
than  before.  It  was  not  of  the  spirit  of  the  scribe  who  an- 
swered our  Lord  discreetly,  but  of  his  confession  that  the 


TO  COMING  TO  CHRIST.  313 

love  of  God  was  of  more  value  than  multiplied  sacrifices, 
that  our  Lord  spoke,  when  he  said  that  he  was  not  far  from 
the  kingdom  of  God.     He  meant  that  if  this  sentiment 
were  followed  out  by  him,  (as  it  ought  conscientiously  to 
have  been,)  it  would  lead  him   to  embrace  the   Gospel. 
Others,  again,  have  been  first  convinced  of  sin,  by  hearing 
and  reading  of  the  death  of  Christ  as  an  atonement  for  it. 
They  came  to  see  their  disease  in  perceiving  the  nature  of 
the  remedy  provided  for  it  by  the  great  Physician.    In  fact, 
the  Gospel  itself  declares  the  guilt  and  danger  of  men,  so 
that  the  belief  of  it  involves  a  conviction  of  our  lost  and  mis- 
erable condition.     As  the  death  of  Christ  was  designed  to 
honor  the  law,  this  conviction  of  guilt  may  be  said  to  have 
been  effected  by  it — not  indeed  as  nakedly  stated,  but  as 
magnified  by  the  atonement.     In  the  order  of  nature,  a 
conviction  of  sin  must  precede  an  application  to  the  Sa- 
viour ;  but  in  some  cases  the  one  precedes  the  other  but  for 
a  short  time ;  and  in  others  the  latter  so  very  speedily  fol- 
lows the  former,  that  they  appear  to  the  mind  as  one  com- 
plex exercise.     They  are  the  more  likely  to  be  viewed  in 
this  light,  because  the  mind  at  such  a  time  is  otherwise  em- 
ployed than  in  attending  to  its  own  operations.     In  the  case 
of  the  Jews  on  the  day  of  Pentecost,  we  see  deep  convic- 
tions of  guilt  in  havivig  murdered  the  Prince  of  life,  and 
we  see  deep  anguish  arising  from  the  dread  of  wrath  ;  but 
when  the  Gospel  was  unfolded  to  them,  they  found  instant 
peace  and  joy  in  believing.     We  see  a  similar  scene  in  the 
case  of  the  jailor  at  Philippi,  who,  in  the  course  of  a  short 
time,  passed  from  a  state  of  insensibility  to  a  state  of  alarm ; 
and  from  that  to  a  state  of  enlightened  confidence.     God 
does  indeed  often  employ  the  dread,  and  in  some  cases  the 

horror,  which  arises  from  a  conviction  of  guilt,  to  arouse 
27 


314  DIFFICULTIES  RELATIVE 

the  sinner  from  security,  and  finally  to  lead  him  to  the  Sa- 
viour :  But  the  length  of  time,  during  ^vhich  this  state  of 
mind  lasts,  varies  in  different  individuals,  and  so  does  the 
degree  of  distress  ;  and  whether  the  time  be  long  or  short, 
or  the  distress  great  or  small,  there  is  nothing  in  cither  that 
qualifies  for  mercy. 

It  is  with  this  as  with  disappointments  in  worldly  pur- 
suits. By  such  disappointments  many  are  driven  to  over- 
whelming despondency  ;  and  others  again  are  led  by  them, 
through  the  divine  blessing,  to  inquire  for  a  better  portion. 
But  because  many  are  led  by  worldly  bereavements  and 
crosses  to  seek  for  peace  in  the  Saviour,  it  surely  does  not 
follow  that  such  calamities  are  qualifications  necessary  to 
warrant  a  sinner  to  go  to  him,  or  that  every  one  must  be 
afflicted  before  he  can  come  to  him.  So  far  from  this, 
though  many  are  led  by  afflictions  to  the  Saviour,  there  are 
others  who,  in  the  enjoyment  of  prosperity,  have  been 
drawn  to  him,  and  have  found  mercy  through  him.  An 
instance  of  this  kind  we  have  in  the  case  of  Zaccheus,  and 
another  in  that  of  the  Ethiopian  Eunuch. 

These  remarks  apply  to  deep  and  prolonged  distress  of 
mind,  arising  from  convictions  of  guilt.  Because  this  has 
been  experienced  by  many,  it  does  not  follow  that  it  is  a 
process  which  must  be  gone  througfi^'by  all.  The  truth  is, 
had  such  believed  in  Christ  sooner  than  they  did,  or  even 
at  the  very  commencement  of  their  trouble  of  mind,  they 
had  been  as  welcome  to  the  blessings  of  salvation  then,  as 
when  they  actually  embraced  the  Gospel.  They  had  the 
same  invitation  then  as  when  they  did  go  to  Christ ;  it  was 
their  sin  that  they  did  not  go  sooner,  yea  at  the  very  first. 
The  reason  why  they  did  not,  was  an  aversion  to  the  hum- 
bling and   holy  truths  of  the  Gospel,  united  with  a  self 


TO  COMING  TO  CHRIST.  315 

righteous  principle.  This  they  are  brought  to  see  when 
they  believe  in  Christ.  They  are  convinced  of  sin  because 
they  did  not  sooner  believe  in  him,  and  they  find  that  the 
use  they  made  of  their  distress  contributed  to  blind  them. 

That  there  is  no  necessary  connection  between  distress 
of  mind  and  being  brought  to  believe  in  Christ,  is  evident 
from  the  fact,  that  not  all  who  trembled  under  the  dis- 
course of  Peter  on  the  day  of  Pentecost,  but  only  a  part  of 
them,  "  gladly  received  the  word."  It  is  true,  that  without 
a  sense  of  what  renders  the  salvation  of  the  Gospel  neces- 
sary, it  cannot  be  believed  ;  but,  though  by  means  of  the 
distress  and  alarm  I  refer  to,  God  often  leads  to  a  welcome 
reception  of  the  truth,  they  do  not  in  themselves  contain 
any  holy  advances  towards  it  on  the  part  of  the  sinner. 
They  respect  the  state  of  the  intellect  and  the  conscience  ; 
not  that  of  the  heart.  Convictions  of  sin  arising  from  the 
law,  frequently  lead  either  to  despondency  on  the  one  hand, 
or  to  a  delusive  hope  on  the  other.  The  slavish  terrors  re- 
sulting from  the  former,  and  the  groundless  confidence  ex- 
cited by  the  latter,  are  of  course  no  infallible  signs  or  prog- 
nostics of  conversion.  Such  convictions  may  issue  in  it, 
but  often  they  do  not :  Witness  the  casse  of  Felix,  Judas, 
and  Saul.  Of  themselves,  they  cannot  reconcile  the  heart 
to  God  and  his  word  ;  but,  on  the  contrary,  they  sometimes 
call  forth  the  most  unhallowed  ideas  of  both.  It  is  with 
these  as  with  the  afflictions  of  life,  which,  although  blessed 
to  many,  others  have  felt  most  keenly,  and  yet  have  after- 
wards forgotten  them,  and  gone  into  every  vanity.  When 
such  sensations  are  experienced,  the  hand  of  God  may  be 
ordering  them  in  subserviency  to  the  designs  of  his  mercy, 
which  are  afterwards  to  be  manifested ;  but,  I  need  not  say 
that  the  subject  of  these  fears  has  not  been  subdued,  while 


316  DIFFICULTIES  RELATIVE 

the  Gospel  is  not  received  by  him,  as  far  as  lie  is  made  ac- 
quainted with  it.  Why,  then,  act  as  if  a  particular  pre- 
paratory course  of  tormenting  dread  must  necessarily  pre- 
cede faith  in  Christ  ? 

There  are  some,  however,  who  have  had  partial  views 
of  tlioir  guilt  sufficient  to  cause  pain,  but  accomi)anicd  with 
a  half  persuasion  that  they  were  Christians,  who  have  been 
awakened  to  a  sense  of  their  true  character,  by  occurrences 
which  proved  to  their  full  conviction  that  they  were  yet 
strangers  to  the  truth.  Their  perplexity  arose  from  an  at- 
tempt to  reconcile  the  evils  which  they  saw  in  themselves, 
with  the  existence  of  true  religion,  and  not  really  from 
deep  convictions  of  guilt.  Had  these  partial  convictions 
been  followed  up  by  them  as  they  ought  to  have  been,  they 
had  not  remained  so  long  in  suspense.  Their  suspense 
terminated  when,  on  honestly  lookinfj  back  on  their  course 
of  life,  they  saw  that  there  was  nothing  even  in  their  re- 
ligious services,  as  well  as  their  other  practices,  but  one 
scene  of  unbelief  and  wickedness.  They  found  themselves 
shut  out  from  all  hope  in  themselves,  but  at  the  same  time 
they  were  made  to  see  the  infinite  glory  of  the  atonement, 
and  so  were  in  mercy  led  to  the  Saviour  for  refuge.  Their 
encouragement  to  go  to  him  did  not,  however,  arise  from 
their  deep  consciousness  of  guilt,  but  from  the  perfection 
of  his  work,  and  from  the  grace  of  the  Gospel. 

Every  man,  I  may  here  add,  knows  in  some  measure, 
that  he  is  a  sinner — he  feels  that  this  is  a  world  of  suffer- 
ing ;  and  he  more  or  less  feels  an  apprehension  of  some- 
thing future,  and  ought  to  obey  the  light  he  has  received. 
He  is,  of  course,  so  far  in  a  state  of  readiness  for  hearing 
and  at  once  believing  the  Gospel ;  connected,  as  the  state- 
ment of  it  ought  ever  to  be,  with  a  statement  of  the  equity 


TO  COMING  TO  CHRIST.  317 

and  the  goodness  of  the  divine  law,  the  exceeding  sinful- 
ness of  sin,  the  liability  of  the  sinner  to  the  divine  curse, 
and  his  utter  insufficiency  to  deliver  himself.  I  may  re- 
mark, too,  that  some,  like  Timothy,  have  known  the  Scrip- 
tures from  their  childhood,  and  have  been  early  and  grad- 
ually brought  to  see  their  disease  and  the  remedy.  Such, 
of  course,  may  not  have  had  the  same  deep  convictions  of 
guilt  as  some  others,  and  the  transition  from  their  natural 
condition  to  a  stale  of  acceptance  with  God  may  not  have 
been  so  striking. 

The  general  principle  that  the  operations  of  divine  grace 
are  not  limited  to  one  plan,  is  established  by  this  fact  in 
the  history  of  Timothy,  and  may  therefore  be  applied  to 
other  classes  of  characters.  Accordingly,  there  are  cases 
not  unlike  this  even  among  persons  more  advanced  in  life. 
With  such  the  work  is  very  gradual,  so  that  the  same 
marked  changes  do  not  appear  in  them  as  in  others. 

Awful  sensations,  however,  do  not  always  flow  from  real 
convictions  of  personal  guilt,  as  is  evident  from  their  ef- 
fects. It  ought  not  to  be  forgotten,  that  some  take  a  plea- 
sure in  alarming  addresses,  not  from  regard  to  the  truth, 
but  partly  because  they  like  to  be  excited,  and  partly  be- 
cause their  righteousness  consists  in  the  strength  of  their 
sensations.  The  principle  at  the  bottom  of  the  former 
reason  is  similar  to  that  which  leads  many  to  witness  an 
awful  scene  from  the  pleasure  they  feel  in  any  strong  ex- 
citement, and  is  very  different  from  that  alarm  which  arises 
from  a  real  conviction  of  guilt,  by  the  word  of  the  living 
God ;  and  the  principle  at  the  bottom  of  the  latter,  is  that 
which  leads  a  man  to  trust  in  himself  that  he  is  righteous 
and  to  despise  others.  Accordingly  the  fact  is,  that  the 
alarming  address  is  oflen  applied  to  others,  rather  than  to 
27* 


318  DIFFICULTIES  RELATIVE 

the  person  himself,  who  is  trusting  to  the  excitement  he 
is  under,  and  has  no  small  self  complacency  in  contrast- 
ing it  with  the  calmness  of  those  to  whom  he  applies  what 
is  said. 

In  reference  to  this  suhject,  as  well  as  with  regard  to  af- 
fliction, allow  mc  to  refer  you  to  the  cases  of  Zaccheus  and 
of  the  Ethiopian  Eunuch,  and  also  to  those  of  the  deputy, 
Sergius  Paulus  ;  and  of  the  Jews  whom  Paul  met  at  Rome. 
In  these  there  is  not  the  same  process  seen  as  in  the  case 
of  the  Jews  on  the  day  of  Pentecost,  and  that  of  the  Philip- 
pian  jailor.  Indeed,  it  is  vain  to  reduce  all  to  one  method. 
All  are  hrought  to  see  their  lost  and  guilty  condition ;  that 
there  is  full  salvation  to  be  had  through  the  one  perfect 
work  of  Christ ;  and  that  in  no  other  way  can  this  blessing 
be  obtained.  The  whole  are  led,  though  not  all  exactly  in 
the  same  manner,  to  rest  their  eternal  all  on  the  grace  of 
God,  as  it  flows  to  sinners  through  the  atonement  of  his 
Son,  and  to  live  by  faith  in  him.  Let  this  always  be  kept 
in  view,  and  let  not  Jehovah  be  Hmited  to  one  mode  of  pro- 
ducing a  change  in  the  heart. 

It  appears,  then,  that  though  a  sense  of  sin  is  necessary 
to  lead  a  sinner  to  apply  to  the  Saviour  for  relief,  and  though 
a  very  great  degree  of  it  has  sometimes  been  employed  in 
order  to  excite  to  go  to  him,  yet  it  is  not  a  qualification 
warranting  to  do  so  ;  that  no  particular  measure  of  convic- 
tion and  alarm  is  a  prerequisite ;  that  it  is  enough  as  to 
the  act  itself,  if  the  sinner  be  led  to  go  to  the  Redeemer, 
whether  the  measure  of  conviction  be  great  or  compara- 
tively small,  or  whether  it  be  just  a  feeling  of  wretchedness 
and  unhappiness,  which,  though  easily  conceived,  it  may 
not  be  easy  to  express ;  and  that  in  believing  the  Gospel 
itself,  there  is  included  a  conviction  that  we  are  lost  and 
guilty  sinners. 


TO  COMING  TO  CHRIST.  319 

Connected  with  this,  is  the  difficulty  you  feel  relative  to 
repentance.     The  mistake  arises  from  the  principle  which 
has  led  numbers  to  withhold  the  invitations  of  the  Gospel 
till  the  sinner  is,  as  they  think,  sufficiently  alarmed  and 
humbled  because  of  sin,  and  then  to  introduce  them  as 
something  to  which  he  is  entitled.     Thus  to  limit  the  pro- 
posal  of  the  blessings  of  mercy  is  to  act  very  differently 
from  the  inspired  messengers  of  Heaven.     It  may  have 
the  appearance  of  wisdom,  but  it  defeats  its  own  end,  by 
turnincr  the  mind  from  the  atonement,  and  from  the  grace 
of  the  Gospel,  to  something  in  itself.     It  is  true,  that  though 
no  man  is  justified  on  account  of  his  humility  and  contrition, 
it  is  only  such  as  are  humble  and  contrite  in  heart  that  can, 
in  the  very  nature  of  things,  relish  or  enjoy  the  blessings 
of  Redemption ;  but  still  the  invitations  of  mercy  are  ad- 
dressed to  all  indiscriminately.     The  promises  of  the  con- 
solations of  God  are  made  to  sinners  considered  as  bowing 
to  his  will ;  but  it  is  by  means  of  the  goodness  exhibited 
in  the  unlimited  invitations  of  the  Gospel,  by  the  rich  pro- 
vision that  is  made  for  the  salvation  and  bliss  of  believers, 
and  by  the  wonderful  medium  through  which  the   divine 
grace  flows  to  the  guilty,  that  the  rebellious  heart  is  sub- 
dued.    Now,  as  it  is  in  believing  the  Gospel  that  true  peni- 
tence is  exercised,  it  cannot  be  a  prerequisite  to  our  being 
called  to  believe  it  and  to  come  to  the  Saviour.     For  a  sin- 
ner to  think  that  he  ought  not  to  embrace  the  Gospel  till  he 
be  more  deeply  humbled  and  penitent,  is  but  a  specious 
deceit  of  an  evil  heart. 

Repentance  is  not  a  condition  of  obtaining  salvation — it 
is  a  branch  of  salvation  itself.  Considered  in  a  general 
view,  it  is  that  entire  change  of  mind  which  takes  place 
when  a  sinner  is  converted  to  God.     This  change,  when 


320  DIFFICULTIES  RELATIVE 

spoken  of  in   relation  to  the  divine  testimony,  is  termed 
"  repentance  to  the  acknowledging  of  the   truth ;"  when 
spoken  of  in  relation  to  the  Almighty,  it  is  called  repent- 
ance towards  God;  and  when  viewed  in  relation  to  sin,Jt 
is  called  "repentance  from  dead  works."     If,  then,  it  be  a 
change  of  mind  to  the  acknowledging  of  the  truth,  it  of 
course  must  include  faith  in  it.     This  is  that  part  of  the 
change  which  respects  the  Gospel ;  and  it  must  be  connect- 
ed with  that  branch  of  it  which  respects  the  views  and  the 
affections  of  the  heart  "  towards  God."     In  so  far  as  this 
change  relates  to  sin,  it  includes  a  change  of  sentiment  re- 
garding it — a  change  of  feeling  towards  it — and  a  change 
from  hardness  or  impenitence  of  heart  to  sorrow  because 
of  it.     I  need  not  tell  you  that  this  is  very  diiferent  from 
the  notion  that  repentance  is  just  a  feeling  of  regrct,  or  re- 
morse, for  sin ;  and  even  from  that  which  confines  it  to 
heartfelt  sorrow  for  it.     It  includes,  indeed,   sorrow  for 
every  transgression,  but  only  as  a  part  of  the  change  which 
takes  place  on  receiving  the  truth.     The  whole  included  in 
this  repentance  was  preached   by  John,  the  harbinger  of 
our  Lord,  by  "  saying  unto  the  people  that  they  should  be- 
lieve on  him  who  should  come  after  him — that  is,  on  Christ 
Jesus."     Surely,  then,  it  cannot  be  a  prerequisite  warrant- 
ing an  application  to  the  Saviour ;  and  what  is  true  of  it  as 
a  whole,  applies  in  particular  to  that  sorrow  which  is  an 
essential  part  of  it. 

It  is  only  by  looking  on  Calvary,  and  on  the  beauty  of 
holiness  as  exemplified  by  him  whom  our  sins  pierced,  that 
our  sense  of  guilt  and  of  demerit  is  deepened,  and  that  we 
are  made  to  mourn  for  sin  with  genuine  and  heartfelt  con- 
trition. Instead,  then,  of  refusing  comfort  because  our 
previous  convictions  and  our  sorrow  for  sin  were  but  slight, 


TO  COMING  TO  CHRIST.  321 

let  the  mind  now  dwell  on  the  cross  of  Christ.  It  is  this 
display  of  the  unbounded  goodness  of  God  towards  us, 
notwithstanding  our  guilt  and  impenitence,  that  softens  the 
hard  heart  and  melts  the  soul  into  tenderness.  Ezekiel  xvi. 
62,  63  ;  Jeremiah  xxxi.  19  ;  Zechariah  xii.  10.  There  we 
see  that  law  honored  which  we  have  so  often  violated ;  and 
the  exceeding  sinfulness  of  sin  is  read  in  the  overwhelm- 
ing woes  of  the  Redeemer.  The  mind  takes  its  station 
here,  and  contemplates  the  flowings  of  mercy  in  the  blood 
of  the  Saviour.  Looking  with  the  deepest  interest  on  the 
Lamb  of  God,  we  see  the  love  of  his  heart  in  his  manifold 
sufferings.  Convictions  of  guilt  flash  upon  the  mind,  when 
we  take  our  stand  at  Calvary :  there,  love  and  grief,  hope 
and  joy,  unite  their  streams,  and  become  sweetly  blended, 
Luke  vii.  36—50.  The  heart  is  not  distracted — its  very 
weakness  is  met;  for  that  same  object  which  impresses 
most  deeply  a  sense  of  the  danger  consequent  on  sin,  gives 
the  most  reviving  views  of  the  divine  mercy  and  love. 

I  beg  you  to  notice,  that  there  is  nothing  in  these  state- 
ments which  can  sanction  the  practice  of  addressing  those 
as  Christians  v/ho  do  not  give  evidence  of  a  change  of  mind. 
Some  do  so  as  soon  as  alarm  is  felt,  and  others  when  the 
word  is  received  with  joy,  but  both  are  in  the  wrong.  Holi- 
ness of  character  is  not  necessarily  connected  with  a  strong 
or  a  sudden  excitement :  the  question  is — From  what  does 
it  spring  ?  Care  ought  to  be  taken  that  while  the  Gospel  is 
stated  without  resei-ve,  the  wounds  of  the  sinner  may  not 
be  healed  slightly.  It  is  an  awful  thing  to  buoy  up  with 
presumptuous  hopes  such  as  are  deceiving  their  own  souls. 
It  is  in  vain  that  they  dwell  upon  the  agony  of  distress 
which  preceded  their  emotions  of  joy,  for  if  they  are  not 
building  their  confidence  on  the  basis  of  the  work  of  Christ, 
they  are  yet  far  from  God. 


322  DIFFICULTIES  KELATIVE 

Let  me  now  call  your  attention  to  the  difficulty  you  men- 
tioned relative  to  the  nature  of  coming  to  Christ.  In  Scrip- 
ture, believing  in  him,  and  coming  to  him,  are  expressions 
used  interchangeably;  strictly  speaking,  the  latter  is  the 
effect  of  the  former,  Heb.  xi.  6 ;  but  so  closely  are  they 
connected,  that  the  one  involves  the  other.  Still,  however, 
the  distinction  between  them  is  explanatory  of  their  nature. 
When  a  sinner  is  persuaded  of  the  truth,  that  salvation  is 
to  be  had  through  Christ,  and  that  in  no  other  way  can  he 
be  delivered  from  absolute  ruin,  he  comes  to  him  for  the 
precious  blessing,  or,  in  other  words,  he  commits  himself 
to  him,  or  trusts  the  salvation  of  his  soul  in  his  hands.  On 
hearing  the  invitation,  "  Come  unto  me  and  I  will  give  you 
rest,"  instead  of  fixing  on  the  word  coming,  and  desiring 
to  know  how  to  perform  this  act  aright,  that  he  may  find 
rest  from  the  consideration  of  having  done  it  well,  he  fixes 
his  eye  on  the  word  me,  and  says,  "Docs  Christ  say,  come 
to  me?  To  him,  then,  will  I  go."  In  coming  to  the  Sa- 
viour, then,  he  is  not  engaged  in  speculating  on  the  act  of 
coming  as  an  exercise  of  the  mind,  but  is  occupied  with 
the  character  of  him  to  whom  he  comes,  and  with  liis 
gracious  invitation  to  cast  his  all  up(jn  his  perfect  atone- 
ment. Jn  His  work  and  character  he  sees  all  his  salvation 
and  all  his  desire;  and  in  His  unfettered  invitation  he  finds 
abundant  assurance  of  a  free  welcome.  The  result  is,  that 
this  sense  of  the  free  and  exuberant  love  of  the  Saviour  ex- 
cites him  to  trust  his  all  in  His  hand  ;  and  in  doing  so  his 
soul  finds  rest. 

Connected  with  this,  is  what  you  said  respecting  that 
fervor  of  affection  and  desire  which  accompanies  an  appli- 
cation to  the  Saviour.  Perhaps,  my  dear  friend,  you  are 
striving  to  gain  the  effect,  without  dwelling  sufiicicntly  on 
the  cause.     I  need  not  tell  you,  that  faith  in  that  Gospel 


TO  COMING  TO  CHRIST.  323 

which  preaches  peace  to  the  very  chief  of  sinners  is  the 
principle  from  which  all  holy  affections  proceed.  It  is  so 
because  of  the  glorious  nature  and  assimilating  influence  of 
the  truth  believed.  Let  your  mind,  then,  be  carried  be- 
yond its  own  exercises,  to  the  attractive  object  of  its  faith ; 
for  in  no  other  way  can  the  effects  you  desire  be  produced. 
The  emotions  of  the  mind  must  be  excited  by  some  exist 
ing  cause  which  we  either  perceive  ourselves,  or  hear  of  by 
the  credible  testimony  of  others.  Thus  the  joy  of  the  shep- 
herds arose  from  what  they  had  heard  and  seen,  and  the 
joy  of  Jacob  arose  from  the  fact  declared  to  him,  and  not 
from  reflecting  on  the  feelings  of  the  heart.  And  the  peace 
and  the  consolation  of  a  Christian  arise  in  the  first  instance 
from  the  object  of  faith,  or,  in  other  words,  from  what  God 
has  testified  in  his  word. 

Saving  faith  is  the  belief  of  the  saving  truth ;  for  the  ef- 
ficacy of  faith  arises  from  the  thing  believed.  In  believing 
it,  we  see  nothing  to  encourage  us  before  God,  but  his  plain 
testimony  concerning  the  all  sufHciency  of  the  atonement 
to  take  away  sin,  and  his  promise  of  eternal  life  to  all  who 
believe  in  it.  When  convinced  of  the  fulness,  freeness,  and 
suitableness  of  the  salvation  of  Christ,  the  heart,  with  all  its 
thoughts  and  affections,  comes  to  be  completely  engaged 
with  it.  Being  persuaded  that  he  has  done  all  that  is  ne- 
cessary as  the  ground  of  salvation  to  sinners,  we  rest  on 
his  work;  and  we  feel  attracted  to  the  Gospel,  because  it 
contains  all  that  is  requisite  to  gladden  and  purify  our  spirits. 
The  more  that  we  feel  the  necessity  of  this  salvation,  and 
the  more  that  we  see  of  its  interesting  nature,  the  more 
must  we  cling  to  and  exult  in  the  Saviour.  These  work- 
ings of  the  affections,  the  desires  and  the  feelings  of  the 
heart,  naturally  flow  from  the  belief  of  the  Gospel ;  and  in 


324  DIFFICULTIES  RELATIVE 

vain  do  we  look  for  them  while  the  great  spring  of  them  is 
forgotten.  To  expect  that  these  warm  affections  will  spring 
up  into  lively  exercise  while  faith  is  weak,  is  to  forget  their 
connection  with  it  as  the  principle  from  which  they  proceed, 
and  to  look  for  the  fruit  without  the  due  culture  of  the  tree. 
Such  mistakes  frequently  arise  from  confounding  faith  with 
its  effects, — a  practice  by  which  the  beauty  and  simplicity 
of  the  Gospel  arc  exceedingly  marred. 

When  the  Scriptures  represent  Christians  as  running  to 
the  Saviour,  as  leaning  upon  him,  and  laying  hold  of  him, 
they  exhibit  in  a  most  natural  manner  the  effects  of  faith 
in  him.     The  truth  is  involved  in  obscurity  when  we  at- 
tempt to  explain  faith  from  such  figures,  instead  of  explain- 
ing, as  is  most  rational,  the  figures  from  it.    When  exposed 
to  the  storm,  for  example,  how  eagerly  does  the  traveller 
flee  to  an  open  shelter  :  In  the  time  of  extreme  danger,  with 
what  pleasure  do  we  run  to  a  place  of  safety ;   and  with 
what  affection  do  the  needy  go  to  a  generous  benefactor 
upon    his  kind  invitation.     Such  cases  serve  to  illustrate 
the  feelings  and  the  workings  of  the  heart  on  believing  the 
Gospel,  in  which  Christ  is  exhibited  as  "  a  refuge  from  the 
storm  and  a  covert  from  the  tempest,  as  rivers  of  water  in 
a  dry  place,  and  as  the  shadow  of  a  great  rock  in  a  weary 
land."     It  is  easy  to  see  how  love  and  desire,  hope  and 
gratitude,  delight  and  holy  activity,  will  all  spring  from 
faith  in  the  message  of  mercy.     The  heart,  however,  is  at 
the  time  engaged  in  reflecting  on  the  objects  which  occa- 
sion its  feelings,  rather  than  on  the  feelings  themselves. 
But  while  the  peace  and  the  joy  of  a  Christian  spring,  in 
the  first  instance,  simply  from  what  is  testified  in  the  gospel, 
yet  the  consideration  that  his  character  and  feelings  have 
undergone  a  change  by  the  influence  of  divine  grace,  is  lit- 


TO  COMING  TO  CHRIST.  825 

ted  to  increase  and  to  confirm  his  joy,  inasmuch  as  it  shows 
the  glory  of  that  goodness  which  opened  his  mind  to  the 
truth,  inclined  his  heart  to  embrace  it,  and  is  continuing  by 
means  of  it  to  meeten  him  for  the  inheritance  of  the  saints 
in  light.  Gratitude  and  esteem,  love  and  holy  activity, 
come  thus  to  be  the  more  cherished,  and  the  assurance  of 
hope,  in  consequence  of  the  increase  of  faith,  by  exercise 
comes  to  be  proportionally  strengthened. 

These  exercises,  then,  are  not  prerequisites  to  our  going 
to  Christ,  but  are  the  effect  of  going  to  him  on  the  warrant 
of  the  Gospel  itself.  When  faith  is  weak,  and  the  Gospel 
but  dimly  discerned,  these  holy  fruits  are  proportionably 
small.  There  may  indeed  be  a  natural  movement  of  the 
animal  affections  by  the  new  objects  about  which  they  are 
exercised ;  but  this  warmth  and  false  luxuriance  are  very 
different  from  the  real  growth  of  heavenly  dispositions. 
The  way  to  increase  their  genuine  warmth  and  real  vigor, 
is  to  look  at  all  times  to  that  from  which  they  proceed,  and 
to  continue  and  abound  in  the  active  exercise  of  the  princi- 
ples produced  by  it.  I  speak  not,  you  will  perceive,  of 
simply  looking  on  the  cross  and  character  of  Christ  as  if 
nothing  more  were  necessary,  but  of  acting  in  all  cases 
with  these  in  our  eye.  Confidence  in  him,  and  unremitting 
activity,  ought  ever  to  be  united.  The  life  of  a  Christian 
is  not  a  life  of  mere  contemplation,  but  of  assiduous  dili- 
gence : — His  diligence,  however,  is  stimulated  by  looking 
to  "  the  Author  and  Finisher  of  our  faith."  His  faith  is 
increased  by  its  being  thus  exercised  by  active  obedience, 
for  it  is  a  law  in  nature,  that  the  exercise  of  a  principle 
adds  to  its  strength.  It  is  easy,  then,  to  see  how  the  growth 
of  this  assurance  of  hope  is  connected  with  our  giving  all 

diligence  to  add  to  our  faith  all  holy  dispositions  and  ser- 

28 


326  DIFFICULTIES  RELATIVE 

vices  ;  for  if,  by  this  means,  our  faith  is  invigorated,  it  fol- 
lows that  as  the  assurance  of  hope  is  proportioned  to  that 
of  our  faith,  so,  whatever  strengthens  the  latter,  must  also 
strengthen  the  former.  The  hope  of  eternal  life  is  thus 
made  to  rest,  not  on  our  obedience,  but  on  the  object  of  our 
faith,  because  it  keeps  pace  with  the  measure  of  our  faith 
in  that  object. 

I  beg  here  to  call  your  attention  to  a  very  common  error 
among  inquirers  after  the  truth,  and  to  which  I  think  you 
referred.  It  is  that  of  waiting  till  they  shall  find  some 
change,  or  good  disposition,  wrought  in  them  by  divine  in- 
fluence, before  they  will  come  to  Christ,  or  take  comfort 
from  the  Gospel.  In  opposition  to  this,  and  every  self- 
righteous  course,  the  Scriptures  teach,  that  the  finished 
work  of  Christ,  exclusive  of  every  exercise  of  man,  is  that 
for  the  sake  of  which  God  justifies  a  sinner ;  and  that  the 
first  scriptural  consolation  received  by  the  believer  arises 
from  the  Gospel,  and  not  from  reflecting  on  the  feelings  or 
chann;e  of  his  own  mind  towards  it — though  doubtless  his 
comfort  is  increased  and  continued  by  the  influence  of  the 
truth  upon  his  character.  According  to  what  I  have  stated, 
this  change,  and  all  good  dispositions,  are  ol)lained  in  com- 
ing to  him.  As  it  is  only,  however,  by  surrounding  objects 
appearing  to  a  man  previously  blind,  that  he  knows  the 
blindness  of  his  eyes  to  be  removed,  so  it  is  by  the  resitU 
that  we  come  to  know  of  divine  influence.  The  spirit  of 
God  inclines  the  heart  to  go  to  the  Saviour,  and  to  renounce 
all  other  grounds  of  confidence,  lint  that  which  inclines 
a  sinner  to  go  to  him,  and  that  which  calls  liiin  to  go,  and 
warrants  him  to  hope  for  j)ar(lon  on  his  going,  are  ([uite 
distinct.  No  consciousness  of  any  internal  or  external 
qualification  whatsoever  is  necessary  to  authorise  any  sin- 


TO  COMING  TO  CHRIST.  327 

ner  to  apply  to  the  Saviour.     The  general  and  the  indefinite 
calls  of  the  Gospel,  in  which  sinners  are  described  merely 
by  their  guilt  and  their  necessities,  form  the  ground  on 
which  they  are  warranted  to  go  to  him  in  the  confidence  of 
obtaining  mercy.     It  is  in  leading  the  mind  to  these,  and 
to  the  work  of  Christ,  that  the  Spirit  acts.     It  must  be  a 
great  mistake,  then,  to  place  the  consciousness  of  his  work 
between  us  and  the  free  salvation  of  the  cross.     The  effect 
of  doing  so  has  in  some  cases  been,  that  even  when  every 
false  confidence  was  abandoned,  and  no  help  was  expected 
but  from  Christ,  the  mind  has  been  long  kept  in  perplexity 
from  not  seeing  that  any  sinner  may  go  to  him  for  mercy. 
The  influence  of  the  Spirit  is  not  something  of  which  we 
have  a  distinct  and  an  immediate  perception.     There  are 
no  new  faculties  given  us ;   those  we  have  are  only  direct- 
ed by  him  to  their  proper  objects.     Sanctification  is  not  ef- 
fected by  immediate  inspiration.     No   new  revelation  is 
made  ;  the  mind  is  only  taught  by  the  Spirit  to  discern  and 
to  receive  the  truths  already  recorded  in  Scripture.  1  Pet. 
i.  22,  23.     His  agency  is  not  perceived  or  felt  separate  from 
the  influence  of  the  word  of  God  upon  our  minds  and  our 
affections  ;  it  is  known  only  by  its  effects.     The  word  and 
the  Spirit  are  not,  indeed,  the  same;  they  are  in  themselves 
quite  distinct.     The  word,  however,  is  the  medium  through 
which  he  works.  John  xvii.  17.     The  mode  in  which  he 
operates  is  beyond  our  comprehension ;  but  whatever  it 
may  be,  we  can  have  no  sense  of  his  operations  separately 
from  the  workings  of  our  minds.     His  gracious  influence 
mingles  itself,  as  it  were,  with  the  reasonings,  motives,  and 
persuasions  of  his  word.     At  the  time  that  we  are  taught 
by  him,  it  is  the  thing  taught,  and  not  the  teacher,  that  en- 
grosses the  heart.     On  reflecting  on  the  effects,  however, 


328  DIFFICULTIES  RELATIVE 

we  trace  the  whole  to  him,  and  give  him  the  glory.  When 
the  mind  is  occupied  with  discussions  about  the  mode  of 
his  operations,  it  is  turned  from  the  great  objects  exhibited 
by  him,  and  so  ceases  to  feel  their  power.  If,  on  the  other 
hand,  we  forget  our  own  weakness,  and  do  not  constantly 
rely  on  the  promised  aid  of  the  divine  Spirit,  we  are  cherish- 
ing a  principle  directly  opposed  to  that  meek  and  humble 
temper  of  heart  in  which  God  delights,  and  a  principle 
which  must  blind  us  to  the  truth.  Beautiful  is  the  sim- 
plicity of  Scripture,  in  which  we  are  directed  to  the  Gospel, 
as  that  by  which  he  works  ;  and  to  the  throne  of  grace  for 
liis  necessary  and  gracious  influences.  John  iii.  5,  with 
verses  14,  15,  16,  17,  18.  2  Thess.  ii.  13.  Activity  and 
dependence  are  thus  united ;  and  while  we  arc  sanctified, 
God  is  glorified. 

No  one,  then,  ought  to  be  distressed,  as  if  he  had  not 
been  the  subject  of  this  influence,  because  he  cannot  tell, 
from  an  immediate  perception  of  it,  how  it  is  exerted  ;  nor 
sliould  any  one  boast  of  divine  impulses  apart  from  the 
power  of  the  truth.  Neither  should  any  delude  themselves 
by  waiting  for  some  extraordinary  impressions,  before  they 
will  apply  to  the  Saviour.  Let  the  Gospel,  then,  be  con- 
templated by  you  with  an  humble  and  devout  heart,  and  in 
dependence  on  the  promise  of  divine  teaching ;  and  let  its 
gracious  calls  be  at  once  yielded  to,  in  the  faith  of  accept- 
ance through  Christ.  The  belief  of  it  will  produce  ac- 
ceptable principles  and  acts  of  obedience.  These  acts  of 
obedience  will  tend  to  increase  the  knowledge  of  tbe  truth, 
and  this  increasing  knowledge  will  invigorate  you  for  duty ; 
so  that  faith  and  obedience  will  be  found  to  have  a  recip- 
rocal influence,  they  will  act  and  re-act  the  one  upon  tho 
other. 


TO  COMING  TO  CHRIST.  329 

Be  not  misled  by  a  false  humility,  which  feels  as  if  it 
were  improper  to  expect  the  blessings  of  the  everlasting 
covenant  in  your  present  condition.  The  spirit  of  this 
spurious  humility  we  see  in  Peter,  who,  when  our  Lord 
condescended  to  wash  the  feet  of  his  disciples,  said,  "Lord, 
dost  thou  wash  my  feetl"  and  again,  "Lord,  thou  shalt 
never  wash  my  feet."  Peter  in  this  showed  a  deep  sense 
of  the  dignity  and  the  greatness  of  his  Master,  and  of  his 
own  insignificance.  He  did  not,  however,  dwell  sufficiently 
on  the  purity  and  the  holiness  of  Christ,  and  his  own  guilt 
and  demerit  as  a  sinner.  Hence  our  Lord  led  his  attention 
to  that  spiritual  purification  of  which  he  stood  in  need.  In 
doing  so,  the  Saviour  had  his  eye  on  what  he  should  have 
to  suffer,  in  order  to  the  purification  of  the  souls  of  men; 
and  when  Peter  at  last  came  to  see  what  was  included  in 
the  language  of  his  Lord,  he  would  deeply  feel  for  the  er- 
roneous views  he  had  formed.  If  it  were  too  much  for  our 
Lord  to  wash  the  feet  of  his  disciples,  what  would  it  be  to 
suffer  what  Gethsemane  and  Calvary  witnessed  ;  to  endure 
the  desert  of  sin  ;  and  to  expire  under  the  curse  of  the  di- 
vine law  ?  True  humility  consists,  not  in  deeming  it  an  act 
of  presumption  to  expect,  or  receive,  the  blessings  of  hea- 
ven, and  for  that  reason  declining  the  acceptance  of  them ; 
but  in  feeling  that,  great  and  many  as  they  are,  they  are 
all  necessary  ;  and  that  wonderful  as  is  the  medium  through 
which  they  flow  to  us,  no  other  could  have  sufficed.  The 
question  with  us  ought  not  to  be,  are  not  the  blessings  of 
redemption  too  great  for  our  deserts?  but,  can  we  do  with 
less?  The  least  of  the  divine  mercies  is  beyond  our  de- 
serts, but  the  greatest  of  them  is  not  beyond  our  neces- 
sities,    God  hath  already  given  his  Son,  and  nothing  is 

too  great  to  be  given  through  him.     In  feeling  that  such  is 

28* 


330  DIFFICULTIES  RELATIVE 

our  guilt,  and  such  our  wretchedness,  that  unless  all  the 
mercies  of  the  new  covenant  are  granted  us,  we  must 
perish  ;  and  in  gratefully  receiving  what  the  abundant  good- 
ness of  God  hath  provided,  we  manifest  that  true  humility 
which  the  Scriptures  extol. 

The  heart,  on  viewing  the  astonishing  means  by  which 
redemption  is  provided,  admires  the  riches  of  divine  grace; 
and,  conscious  that  nothing  less  could  have  answered  the 
end,  feels  itself  shut  up  to  this  method  of  salvation,  and  is 
subdued  by  the  overpowering  influence  of  graiitude.  Thus 
David,  when  the  Lord  made  him  many  promises,  which 
included  the  salvation  of  the  Messiah,  went  into  the  sanctu- 
ary and  humbly  worshipped  God,  saying,  that  such  was 
not  "the  manner  of  man  ;" — that  when  he  thought  of  him- 
self and  of  his  father's  house,  he  was  lost  in  wonder  at 
what  had  been  promised.  His  humility  was  not  of  that 
spurious  kind  which  would  have  led  him  to  refuse  the  bless- 
ings in  question,  as  too  much  for  him  to  receive :  on  the 
contrary,  it  appeared  in  his  praying,  that  it  might  be  to  him 
"according  to  the  word  of  his  God,"  and  that  the  whole 
of  the  promised  blessings  might  in  due  time  be  fully  com- 
municated. Such  is  the  humility  which  all  ought  to  feel 
and  to  manifest. 

Pray,  as  did  the  disciples,  for  an  increase  of  your  faith. 
Luke  xvii.  o.  Do  it  with  an  importunate  lieart ;  encouraged 
by  the  call  and  the  promise  of  the  Saviour,  who  feeds  his 
flock  like  a  kind  and  a  faithful  shepherd.  He  conducts 
them  with  the  utmost  tenderness  and  care;  and  with  a  wise 
and  aflcjctionate  regard  to  their  age,  strength,  and  situation. 
He  does  not  overdrive,  or  leave  the  least  of  them  behind. 
Such  of  them  as  cannot  keep  pace  with  others,  he  waits 
upon  >\  ith  all  patience  and  kindness,  and  leads  them  softly 


TO  COMING  TO  CHRIST.  331 

along.  Those  who  cannot  walk  at  all,  he  takes  up  in  his 
arms  ;  and,  in  a  manner  the  most  engaging,  "  carries  them 
in  his  bosom."  Such  are  the  beautiful  images  employed  to 
represent  the  tenderness  of  his  heart,  and  his  affectionate 
concern  for  the  very  feeblest  of  his  people. 

Be  not,  I  entreat  you,  discouraged  or  cast  down  because 
you  meet  with  difficulties  ;  but  persevere.  Wait  upon  the 
Saviour  and  implore  his  aid.  In  the  most  eminent  Chris- 
tians there  is  a  conflict.  They  all  feel  much  within  that  is 
evil :  all  of  them  are  obliged  to  maintain  constant  vigilance  ; 
and  not  one  of  them  expects  complete  rest  in  this  world. 
This  is  far  from  lessening  their  sense  of  the  evil  of  sin ; 
but  it  keeps  them  from  despondency.  They  know  that  the 
truths  of  Scripture  are  written  "  that  they  sin  not,"  and  this 
preserves  them  from  presumption  ;  but  they  know  also  that, 
if  unhappily  they  do  sin,  there  is  an  advocate  with  the  Fa- 
ther ;  and  this  leads  them  with  humble  hope  to  the  throne 
of  grace,  for  mercy  to  pardon,  and  grace  to  help  in  time 
of  need.  It  is  with  them,  as  with  a  person  who  is  afflict- 
ed with  a  disorder  of  which  he  does  not  expect  to  be  ever 
perfectly  cured,  but  which  may  be  kept  under  by  a  particu- 
lar regimen  and  medicine.  If  he  neglect  these  means  of 
keeping  it  in  check,  it  instantly  gains  vigor.  Or,  if  he  do, 
or  take  any  thing  which  will  counteract  iheir  influence,  the 
same  effect  will  follow.  His  safety,  of  course,  depends  on 
his  continuing  without  intermission  in  the  use  of  the  pre- 
cautions and  the  medicine  adapted  to  his  malady.  In  like 
manner,  the  Christian  does  not  expect  to  be  perfectly  free 
from  sin  in  the  present  life  ;  but,  by  continuing  to  apply  the 
remedy  provided  in  the  Gospel,  he,  in  a  measure,  keeps  sin 
under,  and  gradually  subdues  it.  If,  on  the  other  hand, 
he  let  the  truth  slip  out  of  his  mind,  or  has  recourse  to  other 


332  CHRISTIAN  CONFIDENCE  IN  PRAYER. 

means  of  deliverance,  then  sin  instantly  gains  strength. 
You  will  perceive  from  this,  that  our  safety  lies  in  living 
constantly  by  the  faith  of  the  Son  of  God.  Let  a  life  of 
faith,  then,  be  your  aim.  With  your  heart  turned  to  hea- 
ven for  assistance,  seek  to  be  progressively  sanctified,  and 
"  look  for  the  mercy  of  the  Lord  Jesus  Christ  unto  eter- 
nal life." 

I  am,  6lc, 


LETTER  XV. 

ON  CHRISTIAN  CONFIDENCE  IN  PRAYER. 

Confidence  in  prayer  the  privilege  of  Christians — Arises  from  the 
character  of  God  as  a  Father — From  the  atonement — From  the 
intercession  of  Christ — From  the  promises  of  a  gracious  answer — 
Includes  freedom  of  speech  at  the  throne  of  grace — Necessary  be- 
cause of  discouragements — Blessings  we  are  warranted  to  ask. 

Mr  DEAH  rillEXD, 

I  HAVE  repeatedly  recommended  to  you  the  exercise  of 
prayer,  and  shall  now  lead  your  attention  to  the  duty,  and 
the  privilege,  of  coming  to  the  throne  of  grace  with  filial 
confidence  and  freedom  of  speech. — Prayer  is  the  very  life 
of  genuine  religion.  It  serves  to  maintain  in  the  mind  a 
devout  sense  of  our  entire  dependence  on  God,  of  his  right 
to  govern  us,  and  of  our  deep  responsibility  as  his  creatures 
and  his  redeemed  children.  It  is  calculated  to  excite  the 
most  profound  veneration,  and  the  deepest  self-abasement 
and  contrition  of  heart ;  while  it  endears  to  us  the  charac- 
ter of  Christ,  and  increases  our  desire  of  conformity  to  his 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  333 

spirit.  It  relieves,  sanctifies,  and  enriches  the  soul ;  fits  for 
the  thankfiil  reception  of  the  blessings  of  Heaven  ;  and  pre- 
pares us  at  once  for  the  duties,  the  conflicts,  and  the  varied 
circumstances  of  this  life,  and  for  holy  fellowship  with  God 
in  that  which  is  to  come. 

The  throne  to  which  we  are  called,  is  denominated  a 
"  throne  of  grace."  Had  it  been  merely  a  throne  of  glory, 
and  still  more  had  it  been  a  throne  of  judgment,  we  might 
well  have  been  filled  with  alarming  fear  and  with  slavish 
dread.  But  as  it  is  a  throne  of  grace,  we  may  approach 
it  with  composure  and  confidence.  It  were,  indeed,  at 
once  dishonorable  to  God  and  injurious  to  ourselves,  did 
we  come  to  it  with  rude  audacity,  or  coarse  and  trifling  fa- 
miliarity. That  boldness  which  the  Gospel  warrants  is 
opposed,  not  to  holy  veneration  and  godly  fear,  but  to  ser- 
vile dread  and  distrustful  despondency.  Heb.  iv.  16,  com- 
pared with  chap.  xii.  28,  29.  It  is  such  confidence  as  is 
adapted  to  the  case  of  a  suppliant  imploring  mercy  and 
unmerited  favor,  under  a  consciousness  of  guilt,  and  filled 
with  contrition.  It  arises  from  nothing  in  ourselves,  but 
from  the  gracious  character  and  the  wondrous  love  of  God; 
and  consists  in  a  confident  persuasion  that  as  we  are  allow- 
ed, yea  invited  and  besought,  to  come  to  him,  we  may  as- 
suredly expect  a  cordial  reception. 

He  whom  we  address  is  our  Father.  This  is  a  most  en- 
dearing relation,  and  fraught  with  abundant  consolation. 
It  serves  to  aid  our  conceptions  of  the  divine  goodness,  but 
yet  it  cannot  do  justice  to  the  subject.  Conceive  in  your 
mind  the  bowels  of  compassion,  which  fill  the  breast  of  an 
affectionate  friend  and  an  indulgent  parent,  and  then  think 
of  the  perfection  of  all  that  is  kind  and  amiable  in  the 
heart  of  the  Father  of  mercies.     He  gives  with  the  heart 


334  CHRISTIAN  CONFIDENCE  IN  PRAYER. 

of  a  parent,  not  reluctantly,  but  with  cordial  pleasure, 
even  with  all  the  love,  tenderness,  and  bounty,  which  this 
character  supposes.  Matth.  vii.  7 — 11.  Earthly  parents 
may  be  unnatural ;  a  woman  may  forget  her  sucking  child, 
but  he  will  never  forget  his  children.  Isaiah  xlix.  14 — 16. 
He  tenderly  pities  them ;  and  even  when  he  afflicts  them, 
it  is  the  yearning  bowels  of  a  Father,  and  with  a  view  to 
their  profit.  AV'e  should  certainly  approacli  him  with  filial 
confidence  and  sacred  boldness,  did  our  faith  correspond 
with  this  view  of  his  relation  to  us;  in  which  he  so  far 
condescends  to  our  weakness  as  to  excite  our  trust  in  him, 
by  an  appeal  to  the  feelings  of  a  parent's  heart.  He  knows 
all  our  circumstances  and  wants;  he  is  ever  with  us;  and 
is  ever  able  to  relieve  us.  He  delights  in  showing  mercy  ; 
and  never  does  he  upbraid  with  guilt,  with  favors  formerly 
conferred,  or  with  the  frequency  of  our  applications.  He 
will,  with  the  utmost  readiness,  forgive  our  sins;  purify 
our  hearts  ;  keep  us  from  evil ;  give  us  strength  for  duty  ; 
patience  under  suflcring ;  in  due  time  deliverance  from 
trouble  ;  and,  finally,  everlasting  life.  "  Fear  not,  my  dear 
flock,"  said  the  Saviour,  "  your  Father  is  delighted  in  giving 
you  the  kingdom."  He  gives  it  with  all  his  heart ;  it  grati- 
fies his  very  soul  to  confer  it ;  and  will  he  not,  then,  cheer- 
fully give  all  that  is  necessary  on  the  way  to  it  ? 

The  confidence  which  this  view  of  the  divine  character 
inspires,  is  exactly  that  which,  as  sinners,  we  need.  Sin 
at  one  time  was  viewed  as  nothing ;  it  was  difficult  to  ex- 
cite our  fear,  and  to  convince  us  of  our  need  of  mercy. 
We  rushed  headlong  with  presumptuous  boldness.  The 
stupor  of  insensibility  was  mistaken  lor  the  peace  of  God. 
When,  however,  we  are  brought  to  see  it  in  its  true  light,  wc 
can  hardly  be  persuaded  that  God  will  forgive  it,  and  re- 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  335 

ceive  us  into  favor,  and  so  are  in  danger  of  perishing  with 
the  fearful  and  unbelieving.  To  meet  this  state  of  mind, 
and  to  gain  our  confidence,  he  has  revealed  himself  as  mer- 
ciful and  gracious — as  full  of  pity  and  compassion — and 
as  abundant  in  goodness  and  truth.  He  adapts  his  dispen- 
sations to  our  necessities  and  our  fears,  and  seeks  to  re- 
cover our  alienated  minds  by  the  overflowings  of  his  good- 
ness. He  has  even  given  up  his  own  Son  unto  suffering 
and  death,  that  he  might  "  commend  his  love  toward  us," 
in  all  our  guilt  and  demerit.  Much  has  been  done,  that 
the  heirs  of  promise  might  have  strong  consolation,  who 
have  fled  for  refuge  to  the  hope  set  before  them.  And  why 
has  he  done  all  this  ?  but  because,  till  we  are  brought  to 
trust  in  him,  we  cannot  come  to  him  with  a  proper  spirit, 
and  cannot  be  conformed  to  him. 

Admirably  fitted  are  the  discoveries  of  the  divine  good- 
ness, and  the  gifts  of  divine  love,  to  attract  us  to  God,  and 
to  cherish  the  most  assured  hopes  of  all  that  is  good  in  it- 
self, and  adapted  to  our  condition.  Animated  by  this,  we 
may  come  to  the  throne  of  grace  with  holy  and  steady  con- 
fidence. We  are  apt  to  view  God  as  rather  unwilling  than 
otherwise,  to  communicate  the  blessings  of  his  covenant ; 
and  to  consider  what  is  bestowed  as  drawn  from  him  by 
the  interposition  of  Christ :  But  the  whole  of  the  mediato- 
rial works  of  the  Saviour  is  the  fruit,  and  not  the  cause  of 
his  love.  The  opposite  view  must  destroy  all  confidence, 
and  infuse  a  spirit  of  jealousy  and  suspicion.  Scriptural 
apprehensions  of  his  character  lead  us  to  him  as  one  cheer- 
fully disposed,  yea  delighted,  to  do  us  good. 

I  shall  now  call  your  attention  to  another  ground  of  con- 
fidence in  approaching  unto  God — namely,  the  boundless 
merit  of  the  atonement  and  character  of  our  great  High 


336  CHRISTIAN  CONFIDENCE  IN  PRAYER. 

Priest.  He  is  the  way  to  the  Father.  Our  state  and  cha- 
racter require  that  all  intercourse  between  God  and  us 
should  be  through  a  mediator ;  and  we  arc  accordingly 
called  to  approach  him  in  the  name  of  Christ.  To  come 
to  God  in  his  name,  is  to  draw  near  to  the  throne  of  grace 
as  guilty  sinners,  disclaiming  all  confidence  in  ourselves, 
and  pleading  exclusively  the  worth  of  his  character  and 
sacrifice ;  and  looking  for  all  that  we  ask,  as  the  reward 
of  his  work. 

The  Throne  of  Grace  means  the  Mercy  Seat.  The  re- 
ference is  the  covering  of  the  Ark  in  the  Mosaic  Sanctu- 
ary ;  on  which,  and  towards  which,  the  blood  of  atonement 
was  sprinkled.  Here  God  sat  as  propitiated :  Here  he 
could  display  his  mercy  and  his  grace,  in  consistency  with 
the  purity  and  the  holiness  of  his  character.  This  was  an 
expressive  emblem  of  the  Redeemer,  by  whose  atonement 
the  curse  of  the  law  has  been  removed,  and  whose  sacri- 
fice has  become  an  honorable  medium  of  the  forgiveness 
of  sin,  and  of  communion  with  God.  As  the  Jewish  mercy- 
seat  or  propitiatory  was  the  medium  of  mercy,  and  of  fel- 
lowship with  Heaven  for  the  ancient  worshippers,  so  Christ 
is  the  great  medium  through  which  we  have  access  to  God, 
and  through  which  he  communicates  of  his  goodness  to  us. 
It  was  towards  the  mercy-scat  that  the  Israelites  directed 
their  prayers.  Josh,  vii,  6.  1  Kings  viii.  29,  30.  Dan. 
vi.  10.  This  was  not  from  a  superstitious  regard  to  the 
place,  but  because  there  God  dwelt  as  the  God  of  peace,  and 
because  their  services  could  not  be  accepted,  except  through 
the  Messiah,  of  whom  the  Ark  was  an  expressive  figure. 
In  New  Testament  language,  it  was  looking  to  God  through 
a  Mediator.  In  drawing  near  to  the  throne  of  God,  we 
ought  to  trust  to  the  precious  blood  of  Christ.     However 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  337 

unworthy  we  are,  the  Saviour  is  worthy  to  receive  all  glory 
and  blessing.  In  proportion  to  our  knowledge  of  his  work 
and  character,  and  the  steadiness  of  our  reliance  on  his 
sacrifice,  will  be  our  enlargement,  confidence,  and  happi- 
ness in  devotion.  From  him  our  hope  springs,  and  it  is 
"  in  believing  in  him  that  we  are  filled  with  joy  and  with 
peace." 

But  consider  not  only  the  atonement  of  Christ,  but  like- 
wise his  intercession.  He  pleads  for  us;  he  presents  our 
services;  and  he  obtains  for  our  prayers,  audience  and  ac- 
ceptance. Even  after  a  rebel  has  been  pardoned  by  his 
prince,  he  will  feel  afraid  to  enter  the  presence  of  his  sove- 
reign ;  and  will  be  anxious  that  he,  through  whose  media- 
tion he  obtained  forgiveness,  should  take  him  by  the  hand 
and  present  him  to  the  king.  So  is  it  with  us.  We  could 
not  be  admitted  into  the  divine  presence  by  ourselves,  but 
the  Mediator  introduces  us  by  kindly  presenting  us  to  God. 
Ephes.  iii,  12.  1  John  ii.  1,  2.  This  meets  the  fears  of 
the  returning  sinner,  and  the  discouragements  of  the  timid 
and  dejected  Christian.  The  intercession  of  the  Saviour 
is  always  prevalent,  and  it  embraces  all  our  concerns.  Our 
prayers  are  very  defective  ;  we  know  but  little  of  our  wants 
and  our  dangers, — but  the  gracious  Advocate  within  the 
veil  is  perfectly  acquainted  with  the  whole.  When,  like 
Peter,  we  see  not  the  approaching  evil  and  danger,  he  does  ; 
and  he  prays  for  us  that  our  faith  may  not  fail.  He  asks 
that  we  may  be  blessed  with  all  necessary  blessings  below, 
and  at  last  with  all  the  mercies  of  the  everlasting  covenant. 
Since,  then,  we  have  such  a  friend  and  a  brother  in  the 
heavenly  temple,  we  may  approach  the  divine  throne  with 
confidence,  resting  assured  that  through  him  we  shall  re- 
29 


338  CHRISTIAN  CONFIDENCE  IN  TRAYER. 

ceive  the  desire  of  our  hearts.     How  fitted  is  this  view  of 
his  character  to  encourage,  revive,  and  satisfy  the  soul ! 

Let  me  also  remind  you  of  the  many  promises  that  the 
Lord  will  hear  the  prayers  of  his  people.  Psalm  Ixv.  2 ; 
cxlv.  18,  19.  Prov.  iii.  6.  Isa.  Ixv.  24.  John  xiv.  13, 
14.  These  promises  have  been  illustrated  by  a  succession 
of  examples,  all  admirably  calculated  to  banish  the  fears 
which  a  sense  oC  guilt  and  of  demerit  frequently  suggests. 
The  history  of  the  Patriarchs,  Prophets,  and  Apostles, 
is  full  of  such  examples.  Nor  are  they  confined  to  such 
eminent  characters ;  for  in  every  age  the  Lord  has  heard 
his  people,  however  feeble  they  may  have  been,  and  what- 
ever were  the  circumstances  of  their  lot.  John  was  told, 
that  the  incense  offered  up  in  heaven  accompanies  the 
prayers  of  aZZ  saints.  Through  the  intercession  of  Christ, 
signified  by  the  incense,  they  are  received  and  answered. 
When  we  engage  in  this  duty,  and  continue  in  it  in  a  proper 
spirit,  we  come  to  know,  from  our  own  experience,  that  the 
Lord  never  said  to  his  people,  "  Seek  ye  my  face  in  vain." 
This  serves  to  increase  our  confidence,  and  to  endear  to  us 
the  privilege  of  prayer.  With  these  things  before  us,  we  may 
well  follow  the  apostolic  exhortation, — to  draw  near  with 
a  true  heart  in  the  full  assurance  of  faith,  happy  in  deliv- 
erance from  a  sense  of  unpardoned  guilt,  and  in  the  confi- 
dence of  acceptance  with  God,  through  the  purifying  virtue 
of  the  blood  of  sprinkling.  Through  the  Mediator,  we  have 
access  even  into  the  holiest  of  all,  and  there  he  himself 
ever  livcth  to  make  intercession ;  so  that  we  may  at  once, 
with  confidence  and  humility,  triumph  over  the  fears  of 
condemnation. 

But  this  boldness  includes  not  only  confidence  of  success 
in  our  petitions,  but  full  freedom  of  speech  in  addressing 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  339 

God.  This  liberty  of  speech  is  expressive  of  intimate  and 
endearing  fellowship  with  him  as  a  Father,  and  is  one  of 
the  privileges  of  his  family.  We  are  not  kept  at  an  awful 
distance,  as  if  we  were  strangers ;  but,  like  children,  we 
have  free  access  to  him  at  all  times,  and  in  all  circumstan- 
ces. In  every  thing  we  may  make  our  requests  known  to 
him,  for  there  is  nothing  he  will  think  too  insignificant  to 
be  laid  before  him.  To  him,  then,  we  may  completely  un- 
bosom ourselves,  and  freely  and  fully  unfold  what  we  could 
tell  no  earthly  friend,  however  near  and  dear  to  us.  Yes 
— to  him  we  are  exhorted  to  pour  out  our  hearts,  when  so 
burdened  with  cares  and  anxieties,  or  with  griefs  and 
alarms,  that  we  know  not  how  to  bear  them,  and  are  ready, 
with  a  bosom  full  of  sorrow  and  perplexity,  to  sit  down 
and  mourn  over  our  lot.  Psalm  Ixii.  8  ;  Phil.  iv.  6,  7. 

Distressing  it  must  be  to  sit  deploring  our  fate,  and  say- 
ing, "  What  shall  I  do  !"  But  there  is  no  reason  whatever 
for  thus  giving  way  to  sad  lamentation  and  despondency. 
We  are  encouraged  to  go  to  the  Lord  with  a  heart  full  of 
grief,  and  tell  him  of  our  distresses — to  keep  nothing  back, 
but  to  pour  all  our  complaints  into  his  merciful  bosom — to 
make  him  our  counsellor  and  friend — and  on  him  to  cast 
our  every  burden  and  care,  in  the  confidence  that  he  careth 
for  us,  and  will  sustain  and  bless  our  souls.  Psalm  Iv.  22  ; 
1  Pet.  V.  7.  This  relieves  the  mind.  Having  told  him  of 
all  our  cares,  anxieties,  and  distresses,  w^e  feel  calmed  and 
encouraged :  "  the  peace  which  passeth  all  understanding" 
guards  the  heart :  we  rest  on  God  as  one  who  knows  all 
our  state  ;  and  feel  satisfied  that  it  is  for  us  to  keep  the  path 
of  duty,  and  to  leave  all  events  with  Him.  How  sweet 
thus  to  be  enabled  to  recline  with  humble  confidence  on 
the  boaom  of  our  Father,  and  calmly  to  fall  asleep  in  the 


340  CHRISTIAN  CONFIDENCE  IN  TRAYER. 

absence  of  all  corroding  care  and  disquieting  anxiety  \ 
When  the  mind  is  stayed  on  God,  wc  feel  serene  and  sat- 
isfied in  the  wildest  storms,  and  the  darkest  dispensations. 
In  the  deepest  afllictions  he  can  soothe  the  mind  and 
strengthen  the  heart.  "  The  waves  may  beat,  and  the  tem- 
pest roar,  but  the  anchor  of  hope  fixed  in  the  heavenly  tem- 
ple will  be  a  complete  preservative." 

The  Grounds  of  confidence  to  which  I  have  referred  vou 
are  particularly  necessary,  because  of  the  many  discour- 
agements we  meet  \n  ith  in  the  exercise  of  prayer.  To  a 
few  of  these  I  beg  your  attention.  We  are  under  the  ne- 
cessity of  daily  struggling  with  an  evil  heart  of  unbelief, 
and  resisting  temptations  to  depart  from  God  :  we  are  con- 
scious of  many  errors,  and  feel  how  feeble  are  our  efibrts, 
and  how  small  is  our  progress  in  the  Christian  course. 
Smoothly  as  we  proceed  in  the  absence  of  temptation,  wc 
have  to  lament  that  when  our  temper  is  crossed,  or  any 
thing  opposes  our  natural  bias,  we  instantly  stumble.  When 
thus  conscious  of  guilt  wc  feel  ashamed  ;  our  minds  are 
shaken,  we  feel  shy,  and  are  in  danger  of  fleeing  from  God, 
instead  of  going  to  him  and  fully  confessing  our  sins  and 
demerit.  In  the  case  of  some  heinous  offence,  we  must  in 
particular  be  filled  with  the  deepest  concern,  and  we  will 
naturally  feel  afraid  to  approach  the  throne  of  our  God. 
Deeply,  without  question,  we  ought  to  feel  our  guilt  and 
our  baseness;  and  it  becomes  God  to  frown  upon  us  in 
such  circumstances,  by  withdrawing  the  joys  and  the  con- 
solations of  his  love.  Indeed,  in  the  very  nature  of  things, 
joy  must  be  interrupted,  and  confidence  marred,  at  a  time 
such  as  this.  No  earthly  resources  can  then  cahn  the  con- 
science or  tranquiUize  the  heart.  "  To  be  conscious  of  liv- 
ing in  transgression  of  the  will  of  God  made  Adam  miser- 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  341 

able  even  when  in  Paradise.  What  was  Eden  to  him  when 
he  heard  the  voice  of  God — Adam,  tchere  art  thou  ? " 
Painful  fear,  if  the  heart  be  not  hardened,  must  follow  the 
absence  of  the  truth  from  the  mind  as  necessarily  as  dark- 
ness follows  the  setting  of  the  sun :  and  while  sin  is  indulged, 
the  truth  cannot  be  influencing  the  heart.  Indifference  in 
regard  to  the  will  and  the  glory  of  God,  cannot  be  accom- 
panied with  the  consolations  of  his  spirit. 

We  err,  however,  in  supposing  that,  in  circumstances 
like  these,  it  were  presumption  to  pray,  and  that  it  is  our 
duty  to  refrain  from  it :  for  the  greater  our  transgressions 
have  been,  the  more  necessary  it  is  to  confess  them,  with 
our  eyes  turned  to  the  sacrifice  of  Christ,  and  with  fervent 
supplications  for  mercy  in  his  name.  We  need  not  be 
afraid  to  do  so,  for  he  who  knows  what  we  need  before  we 
ask  him,  hath  expressly  invited  us  to  return  to  him  imme- 
diately, through  Christ;  and  hath  declared  that,  if  "  we 
confess  our  sins,  he  is  faithful  and  just  to  forgive  us  our  sins, 
and  to  cleanse  us  from  all  Unrighteousness."  Here,  then, 
there  is  much  need  for  caution ;  for  if,  on  the  one  hand  we 
are  prone  to  indulge  in  a  false  and  self-righteous  peace,  we 
are  also  naturally  averse  to  keep  by  the  only  way  in  which 
the  genuine  peace  and  joy  of  the  Gospel  can  be  had. 

To  the  Saviour  then  let  us  go  for  pardon  and  purity.  If 
we  keep  guilt  in  our  bosom,  it  will  only  make  it  rankle. 
Dangerous  as  a  wound  may  be  at  first,  it  will  become  much 
more  so  if  neglected  :  If  allowed  to  fester,  it  may  end  in  a 
gangrene,  and  so  in  death.  Wisdom  calls  for  immediate 
application  to  the  physician  and  to  the  prescribed  remedy. 
Never  can  peace  be  recovered  but  by  utterly  despairing  of 
help  from  ourselves,  and  falling  as  sinners  into  the  arms  of 
free  and  sovereign  mercy. 
29* 


342  CHRISTIAN  CONFIDENCE  IN  PRAYER. 

David  for  a  time  refrained  from  confessing  his  guilt,  and 
though  he  might  not  entirely  abandon  devotion,  he  had  no 
enjoyment  in  it.     He  was  a  stranger  to  peace,  and  the  prey 
of  vexing  recollections,  till  he  went  to  God,  and  frankly- 
acknowledged    his  iniquity,  and    supplicated   forgiveness. 
When  he  thus  went  to  the  throne  of  grace,  he  obtained 
mercy ;  and  with  deep  feeling,  and  in  language  expressive 
of  his  own  experience,  he  wrote  the  thirty-second  Psalm, 
which  commences  with  a  declaration  of  the  blessedness  of 
the  man  whose  transgressions  are  forgiven,  and  whose  sin 
is  covered.     Nor  did  he  rest  here  :  He  had  supplicated  the 
complete  cure  of  his  spiritual  maladies,  and  he  now  blesses 
God  for  hearing  him,  and  expresses  the  sense  he  had  of  the 
blessedness  of  the  man  in  whose  spirit  "there  is  no  guile*" 
The  spirit  of  duplicity  which  had  led  him  to  conceal  his 
guilt,  and  virtually  to  deny  it,  and  which  kept  him  from 
going  to  God  and  fiilly  confessing  it,  had  now  been  sub- 
dued.    The  confession  of  sin  jn  the  hope  of  mercy,  and 
gratitude  for  reconciliation,  were  connected  with  simplicity 
of  heart.     Sweet  indeed  in  such  a  case  is  the  message  of 
reconciliation  through  that  blood  which  has  been  sprinkled 
on  the  heavenly-mercy  scat,  and  through  which  we  again 
obtain,  as  at  first,  pardon  and  acceptance!     This  is  quite  a 
different  thing  from  working  up  ourselves  into  a  persuasion, 
that  because  God  is  unchangeable  all  is  well,  whatever  be 
our    spirit  or  deportment.     Such  a  persuasion  is  utterly 
presumptions,  and  partakes  not  of  that  confidence  which 
arises  from  a  fresh  application  to  the  fountain  opened  for 
sin  and  uncleanness.     Against  every  kind  of  presumption 
it  becomes  us  to  watch  with  the  most  assiduous  care.     Let 
no  dread  however  deter  us  from  going  to  God,  with  our 
eyes  fixed  on  the  work  and  mediation  of  his  Son.     This 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  343 

will  melt  and  purify  the  heart.  How  bitterly  must  we 
weep  when  Jesus  looks  on  us  with  kindness,  even  after  we 
have  denied  him. 

Another  discouragement  arises  from  the  prevalence  of 
sloth  and  indifferance.  We  often  feel  little  fervor — little 
spirituality — little  of  the  exercise  of  faith  and  of  love.  The 
mind,  feeling  cold  and  earthly,  deems  it  improper  to  pray. 
In  such  a  case  we  ought  doubtless  to  feel  deeply,  and  to 
be  humbled  in  the  dust.  They  are  not  to  be  envied,  but 
pitied,  who  are  unconcerned  about  the  state  of  their  minds, 
whether  carnal  or  otherwise,  and  who  boast  of  their  cor- 
rect notions  of  divine  truth,  while  far  from  being  anxious 
to  glorify  God.  But  still,  the  remedy  is  not  to  be  found  in 
keeping  back  from  the  throne  of  our  God,  because  we  are 
sunk  into  a  state  of  great  insensibility  to  things  unseen  and 
eternal,  but  in  drawing  near  to  him  with  the  greater  con- 
cern ;  convinced  that  the  more  weak  and  lifeless  we  are, 
the  more  we  need  the  communications  of  his  grace.  If 
we  refrain  from  prayer,  from  reading  the  Scriptures,  and 
from  the  institutions  of  Christ,  because  we  feel  not  that  life 
and  comfort  which  we  desire,  we  are  putting  from  us  the 
only  things  which  can  cure  us  of  the  evil  we  deplore,  and 
produce  that  spiritual  state  of  mind  afler  which  we  are 
seeking.  Prayer  lends  to  subdue  evil  habits,  and  it  exer- 
cises and  strengthens  holy  dispositions  :  It  is  also  an  ap- 
pointed means  of  obtaining  assistance  from  above.  Let  no 
sense  of  weakness,  then,  no  temptations,  no  fears,  keep 
from  the  throne  of  grace. 

The  spirit  thus  cherished  is  the  same  with  that  which 
keeps  many  a  trembling  sinner  from  coming  to  the  Saviour, 
till  he  can  persuade  himself  that  he  is  better,  and  so  more 
fitted  for  mercy.      The  language  of  Scripture  to  such  a 


344  CHRISTIAN  CONFIDENCE  IN  PRATER. 

character  is,  "  Go  to  the  Physician  as  you  arc  ;"  and  simi- 
lar is  its  language  to  every  Christian  who  keeps  back  from 
God,  because  his  mind  has  become  lukewarm  or  insensible. 
Should  an  individual  question  his  Christianity,  let  him  re- 
member that  the  Gospel  addresses  us,  not  as  converted  nor 
as  unconverted,  but  as  sinners.  If  he  cannot  approach 
God  as  a  child  of  his  family,  let  him  do  it  with  the  prayer 
and  the  spirit  of  the  publican.  Indeed,  even  a  Christian 
in  the  enjoyment  of  the  highest  consolation,  does  not  come 
to  the  throne  of  grace  on  the  ground  of  his  being  a  saint, 
but  as  still  a  guilty  creature  in  himself.  Have  we  sinned 
against  God,  and  arc  we  still  addressed  in  the  Gospel? 
Surely,  then,  the  question  with  us  ought  to  be,  "  Are  the 
testimony  and  the  promises  of  the  Gospel  true?"  If  we 
doubt  their  truth,  our  business  is  with  the  evidences  of  their 
divinity,  and  not  with  evidences  in  ws  of  a  change  of  mind. 
If  we  suppose,  that  because  faith  is  the  fruit  of  divine 
influence,  and  we  have  no  sense  of  that  influence,  it  is  there- 
fore in  vain  for  us  to  think  of  believing,  we  have  forgotten 
that  the  power  to  believe  does  not  consist  in  some  active 
energy  in  the  mind,  but  arises  from  the  fulness  and  clear- 
ness of  the  evidence  of  the  truth  impressing  it.  Let  the 
Gospel  itself,  therefore,  occupy  the  soul,  that  its  glory  may, 
through  the  divine  blessing,  influence  our  hearts  :  Let  the 
heart  dwell  on  the  character  of  God,  the  work  and  interces- 
sion of  Christ,  and  on  all  that  the  cross  discloses:  Let  it 
be  devoutly  turned  to  the  heavenly  Teacher,  that  the  soul 
maybe  revived,  and  all  that  is  within  us  brought  under  the 
transforming  influence  of  redeeming  goodness.  To  this 
remedy  let  us  have  recourse  at  once,  for  the  longer  wo 
delay  the  worse  shall  we  become. 

We  are  ready  to  be  discouraged,  also,  in  the  time  of  deep 


CHRISTIAN  CONFIDENCE  IN  PRAPEE.  345 

and  distressing  affliction,  and  in  circumstances  of  extreme 
difficulty.     Seeing  no  visible  means  of  relief,  we  give  way 
to  despondency,  and  think  it  is  vain  to  call  upon  God  for 
what  he  seems  to  have  denied  us.     It  were  well  for  you 
when  discouraged  in  this  way  to  turn  to  the  cloud  of  wit- 
nesses that  have  gone  before  you,  and  to  study  their  cha- 
racters.    Think  of  the  many  and  great  perplexities  and 
entanglements  through  which  they  were  carried-:    Observe 
how  they  were  preserved  when  ready  to  fall  and  to  faint — 
how  they  were  aided  and  strengthened  when  ready  to  des- 
pond— and  how  they  were  delivered  in  circumstances  the 
most  perilous  and  calamitous.     Think  of  the  ark  in  the 
midst  of  the  deluge — of  the  rock  and  the  manna,  of  the 
cloud  and  the  pillar  in  the  wilderness :  Think  of  the  passage 
through  the  Red  Sea  and  through  Jordan,  and  of  the  many 
interpositions  of  a  gracious   Providence  which  marked  the 
history  of  the  chosen  people.     See  the  ancient  worthies, 
through  faith,  stopping  the  mouths  of  lions,  quenching  the 
violence  of  fire,  and  happy  in  God,  though  destitute,  af- 
flicted,  and  tormented :  See  Abraham  giving  up  Isaac,  and 
Moses  enduring  as  seeing  him  who  is  invisible :  Turn  to 
the  apostles  and  primitive  Christians,  and  mark  the  strength 
of  their  faith,  and  the  constancy  of  their  devotion,  in  cir- 
cumstances the  most  trying  to  nature.     In  these  narratives 
we  see  the  character  and  the  privileges  not  of  strangers, 
but  of  our  own  family  :    They  are  our  brethren  and  com- 
panions in  tribulation.     That  which  supported   and  ani- 
mated them  is  equally  free  and  sure  to  us,  so  that  we  may 
well  imitate  them,  who,  through  faith  and  patience,  are  now 
inheriting  the  promises.     Let  all,  then,  be  left  in  the  hand 
of  your  God:  Trust  in  him  at  all  times,  be  your  condition 


S46  CURISTIAN  CONFIDENCE  IN  PRAYER. 

what  it  may.  He  is  a  refuge  that  never  fails  ;  and  it  is  his 
delight  to  aid  the  helpless,  to  deliver  the  afilicled,  and 
relieve  the  distressed. 

This  discouragement  becomes  greater,  if,  having  often 
and  long  prayed,  an  answer  is  delayed.  The  time  fixed 
by  God,  is,  however,  the  fittest:  It  is  for  him  to  order  our 
lot,  and  to  his  will  it  becomes  us  to  bow:  His  promises 
cannot  fail.;  he  is  but  bringing  his  plans  to  maturity.  Long 
did  Abraham  wait  for  Isaac,  and  long  did  his  family  wait 
for  Canaan;  and  still  longer  did  the  Church  wait  for  the 
Redeemer.  He  waits,  and  causes  us  to  wait,  for  the  proper 
season.  When  it  comes,  all  will  be  fulfilled.  I  speak  of 
things  which  are  promised,  and  not  of  things  which,  though 
he  may  give,  he  hath  not  said  he  will ;  far  less  of  things 
which  it  were  sinful  to  ask.     With  reo-ard  to  thincrs  in 

o  o 

themselves  good,  but  which  he  hath  not  promised,  it  be- 
comes us  to  pray  with  deep  submission  to  his  will,  because 
the  things  in.question  may  not  be  good  for  vs. 

I  would  here  remark,  too,  that  much  of  what  is  said  in 
Scripture  of  waiting  on  God  has  a  respect  to  express 
promises  of  events  connected  with  the  great  promise  of  the 
Messiah.  For  him,  and  for  all  that  was  preparatory  to  his 
coming,  did  the  people  of  God  under  the  Old  Testament 
wait :  In  like  manner  we  arc  now  waiting  for  his  second 
coming,  and  for  all  the  events,  of  whatever  kind,  which  arc 
to  precede  it;  and  are  praying  for  what  is  promised  in  con- 
nection with  this  solemn  event.  Christians  arc,  accord- 
ingly, in  the  New  Testament,  directed  to  the  blessed  hope 
of  the  appearance  of  Christ  as  the  close  of  their  conflict, 
and  the  consummation  of  their  bliss.  For  this  they  look  and 
wait,  and  so  have  their  hearts  purified  and  animated  under 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  347 

all  their  trials  and  labors.  I  need  not  say,  then,  that  pas- 
sages of  Scripture  which  speak  of  waiting  on  God  ought 
not  to  be  indiscriminately  applied  to  favors  expected  in  this 
life ;  though,  doubtless,  the  general  principle,  that  God  is  to 
be  waited  on,  is  established  by  them,  and  calls  for  attention. 
Though,  in  regard  to  what  is  not  promised,  we  should  not 
get  the  very  things  we  ask,  we  may  obtain  what  is  better, 
as  you  know  was  the  case  with  Moses.  We  may  not  get 
ease,  but  we  shall  be  profited :  bodily  I'elief  may  not  be 
obtained,  but  the  heart  may  be  enriched  with  more  than  we 
could  ask  or  think.  At  all  events,  prayer  will  be  found  a 
blessing,  as  a  means  of  sanctifying  the  soul,  and  fitting  it 
for  the  bliss  of  heaven. 

There  are  times  when  we  are  plunged  into  immoderate 
sorrow,  and  so  are  enfeebled  and  distracted.  We  have  an 
example  of  the  efiect  of  this  in  relation  to  watchfulness  and 
prayer,  in  the  three  disciples  who  witnessed  the  agony  of 
our  Lord  in  the  garden.  They  were  quite  overwhelmed 
with  grief,  and  were  found  by  the  Saviour  sleeping,  for  sor- 
row. The  spirit  was  willing,  but  the  flesh  was  weak.  The 
weakness  of  the  bodily  frame  was  not  of  itself  sinful ;  but 
as  it  might  become  a  snare,  and  so  the  occasion  of  sin,  vigi- 
lance was  required,  that  so  the  mind  might  rise  above  it,  and 
not  be  unfitted  for  the  duty  of  the  moment.  Nature  must 
feel,  and  it  is  not  sinful  to  feel ;  but  our  feelings  ought  to  be 
guided  and  regulated  by  an  enlightened  judgment.  If  we 
give  way  to  the  spirit  which  nurses  melancholy,  and  ceases 
not  to  brood  over  all  that  is  gloomy,  we  shall  become  quite 
heavy  with  the  stupifying  influence  of  desponding  sorrow: 
and,  looking  entirely  to  the  dark  side  of  things,  we  shall 
feel  indisposed  for  devotion,  and  leave  the  throne  of  our  Fa- 
ther.    Such  a  spirit  is  the  bane  of  all  confidence.     God  is 


348  CHRISTIAN  CONFIDENCE  IN  PRAYER. 

viewed  as  a  hard  master ;  and  the  mind,  being  quite  un- 
nerved, cannot  find  pleasure  in  his  service.  Such  is  the 
influence  of  the  mind  on  the  body,  and  of  the  body  on  the 
mind,  that  if,  in  such  circumstances,  they  are  not  watched, 
we  may  soon  refuse  all  consolation,  and  write  the  most 
bitter  things  against  ourselves.  See  how  David,  in  the  42d 
and  43d  Psalms,  again  and  again,  calls  upon  his  soul  to 
dismiss  its  dejection  and  its  gloom,  and  to  go  to  God  ;  trust- 
ing in  his  goodness,  and  hoping  for  all  that  his  wants  re- 
quired, and  the  covenant  of  God  contained.  In  this 
struggle  between  the  convictions  of  the  judgment  and  the 
feelings  of  the  heart,  and  between  faith  and  unbelief,  a 
striking,  consoling,  and  salutary  example  is  exhibited.  It 
sometimes  happens  that,  through  the  dejecting  influence  of 
trouble,  the  truth,  even  when  the  judgment  admits  it,  fails 
to  impart  corresponding  comfort.  The  origin  of  this  is  but 
an  infirmity,  yet  it  ought  to  be  watched  and  repressed,  for 
though  not  in  itself  criminal,  it  may  become  an  inlet  to  evil. 
It  is  easy  for  a  person  in  health  and  prosperity  to  tell  the 
afllicted  of  the  promises  of  the  Gospel,  but  it  is  quite  a  dif- 
ferent thing  to  lay  firm  hold  of  them  in  the  day  of  heavy 
and  perplexing  calamity.  Still,  however,  it  is  for  us  to 
maintain  a  conflict,  as  David  did,  and  as  the  three  disciples 
ought  to  have  done,  with  such  infirmities  of  nature.  The 
latter  were  exhorted  to  pray,  that  their  weaknesses  might 
not  betray  them ;  and  the  former  poured  out  his  soul  unto 
God,  and  so  found  relief. 

Allow  me  to  turn  your  attention  to  the  great  things  for 
which  we  are  called  to  pray.  We  are  exhorted  to  implore 
mercy*  We  need  this  as  guilty  sinners,  and  as  the  sub- 
jects of  aflliction  and  tribulation.  In  the  former  character 
we  need  forgiveness,  and  shall  do  so  while  in  the  body. 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  349 

Our  best  services  are  stained  with  sin,  and  daily  are  we 
transgressing.  The  prayer  of  Paul  for  Onesiphorus,  in 
which  he  poured  out  all  his  heart,  was,  that  he  might  "find 
mercy  of  the  Lord  in  that  day."  Blessed,  indeed,  is  the 
privilege  of  access  to  the  throne  of  grace,  where  the  Sa- 
viour ever  pleads,  and  from  whence  forgiveness  is  freely 
dispensed  to  all  who  come  to  God  by  him. 

But  we  need  also  the  merciful  support  and  sympathy  of 
our  great  High  Priest,  as  the  subjects  of  affliction.     He  is 
touched  with  the  feeling  of  our  infirmities,  in  consequence 
of  having  been  himself  tried  in  all  points  as  w^e  are,  yet- 
without  sin ;  and  it  is  in  connexion  with  this  view  of  his 
lot,  that  we  are  encouraged  to  come  to  the  throne  of  grace 
with  confidence.     It  is  not  of  the  first  approach  of  a  sinner 
to  the  Saviour  that  the  Apostle  here  speaks,  but  of  the  daily 
and  repeated  access  of  believers  to  him,  for  the  constant 
assistance   and    support  which  they  need.      We    receive 
mercy,  not  only  when  we  obtain  forgiveness  of  sin,  but  also 
when  we  are  granted  all  that  gracious  consolation  and  suc- 
cor which  our  circumstances  of  distress  and  difficulty  re- 
quire.    This  is  called   mercy,  because  it  springs  from  the 
tender  pity  and  compassion,  the  kindness  and  the  benignity 
of  God ;  and  from  the  sympathizing  tenderness  of  the  com- 
passionate and  tried  intercessor  who  is  within  the  veil.     The 
Saviour  is  not  only  willing  to  relieve  us,  but  so  warmly 
feels  for  us,  and  tenderly  "pities  us  in  all  our  distresses,  be- 
cause he  hath,  in  our  world  and  in  our  circumstances,  suf- 
fered as  we  suffer. 

That  you  may  be  encouraged  to  draw  near  with  confi- 
dence for  this  blessing,  look  to  the  days  of  the  Man  of  sor- 
rows, and  contemplate  his  many  heavy  and  complicated 
woes.     Think  of  his  whole  Hfe  of  pain,  and  ponder  v/ith 
30 


350  CHRISTIAN  CONFIDENCE  IN  PRAYER« 

the  deepest  interest  what  Calvary  discloses ;  and  learn  from 
all  his  wondrous  history  that  we  have  an  High  Priest,  who 
can  have  compassion  on  the  ignorant  and  on  ihcm  who 
are  out  of  the  way.  Mark  his  confidence  of  God  in  the 
midst  of  all  that  seemed  to  oppose  it,  and  certainly  tried  it 
to  the  ulmost.  Survey  the  workings  of  the  generous  and 
disinterested  affection  of  his  heart ;  and  remember  that  all 
this  he  endured,  that  he  might  by  his  own  experience  in 
our  nature,  know  and  feel  the  difficulties  and  the  trials  con- 
nected with  the  lot  of  his  people.  In  approaching  the  throne 
'of  grace,  the  recollection  of  these  things  will  impart  hum- 
ble and  holy  boldness.  The  thought  of  them  ought  ever 
to  be  connected  with  the  cheering  consideration,  that, 
though  in  the  highest  heaven,  he  hath  not  dropped  our  in- 
terests. There  with  the  most  unremitting  attention  he 
watches  over  us,  and  affectionately  says,  *'0n  me  let  all 
thy  wants  lie."  Even  amidst  the  grandeur  and  adorations 
of  the  celestial  kingdom,  he  listens  to  the  prayers  of  each 
individual  of  his  people;  and  is  delighted  in  protecting  and 
blessing  the  very  meanest  and  the  feeblest  of  liis  beloved 
family. 

We  are  called  to  go  to  the  throne  of  our  Father  not  only 
for  mercy,  but  for^race  to  help  in  time  of  need.  Season- 
able grace,  or  grace  adapted  to  all  our  circumstances,  and 
according  to  our  wants,  is  mean.  The  reference  is  not  to 
the  acceptance  of  our  persons,  but  to  that  special  assistance 
which  we  need  in  particular  situations,  and  which  we  ob- 
tain on  special  applications,  to  the  fountain  of  all  good. 
Of  this,  the  free  favor  of  God"  is  the  source;  and  all  of  it 
is  to  be  sought  as  the  gift  of  unmerited  bounty.  This  grace 
assimilates  the  mind  to  its  Author,  and  so  fits  us  for  our 
condition,  relations,  and  trials.     Every  moment  are  we  in 


CHRISTIAN  CONFIDENCE  IN  PRAYER,  351 

want  of  spiritual  blessings,  and  of  course  we  constantly 
stand  in  need  of  the  grace  of  God.  There  are  circum- 
stances, however,  in  which  we  particularly  require  it,  and  in 
which  we  specially  feel  our  weakness  and  dependence.  It 
is  our  duty,  therefore,  and  also  our  privilege,  to  ask  sea- 
sonable help,  in  the  hope  of  receiving  all  that  is  adapted  to 
times  and  situations. 

In  the  day  of  prosperity  we  need  grace  to  keep  us  hum- 
ble and  watchful,  spiritual  and  heavenly,  in  our  views,  dis- 
positions, and  deportment.  He  who  preserved  Joseph  and 
Daniel,  in  places  the  most  slippery,  can  keep  us  from  fall- 
ing in  situations  the  most  flattering  to  nature.  Even  in  the 
day  of  prosperity.  Job  was  exhibited  by  God  as  a  remark- 
able example  of  piety.  Many,  however,  have  fallen  before 
it,  and  become  awful  monuments  of  the  bewitching  influ- 
ence of  the  objects  of  sense.  Hence  the  need  of  fervent 
prayer  for  the  aid  of  divine  grace. 

In  the  day  of  adversity  we  need  to  be  kept  patient,  sub- 
missive, and  contented. — We  need  grace  to  make  affliction 
the  means  of  reclaiming  us  from  the  devious  paths  of  folly 
and  of  sin  ;  of  calling  forth  every  latent  energy  of  the  soul, 
and  promoting  our  faith,  our  hope,  and  our  love ;  of  wean- 
ing us  from  all  undue  attachment  to  this  world  of  vanity; 
and  of  fixing  our  hearts  on  God  as  the  only  happiness  of 
our  souls.  The  grace  of  our  heavenly  Father  can  make 
adversity  quicken  our  progress  in  the  ways  of  obedience, 
enable  us  to  be  useful  to  others,  and  form  us  for  the  inher- 
itance of  the  saints  in  light.  V/e  are  prone  either  to  de- 
spise the  rod,  or  to  faint  under  it ;  and  in  vain  do  we  dream 
of  acting  with  propriety,  by  means  of  a  supposed  stock  of 
wisdom  and  strength  gained  by  experience.  Without  fresh 
and  special  assistance  we  shall  certainly  fall. 


352  CHRISTIAN  CONFIDENCE  IN  PRAYER. 

I  do  not  mean  that  a  mature  Christian  has  learned  no- 
thing in  the  course  of  his  progress — far  from  it;  but  that 
whatever  he  has  learned,  it  will  be  of  no  use  to  him  without 
the  divine  blessing.  God  works  by  means,  but  their  suc- 
cess depends  upon  himself.  The  acquired  endowments  of 
the  most  advanced  are  but  means  by  which  He  acts,  and, 
of  course,  without  his  gracious  blessing  they  cannot  produce 
the  desired  effect.  The  grace  of  God  alone  can  make  afHic- 
tion  the  means  of  bringing  forth  "the  happy  fruit  of  righte- 
ousness," by  cherishing  that  self-denying,  meekly  resigned, 
and  heavenly  temper  of  heart  which  adorned  the  charac- 
ter of  Christ,  and  which  is  the  ver)'-  essence  of  holiness, 
and  the  happiest  state  of  mind  at  once  for  this  world  and 
for  that  which  is  to  come.  The  troubles  of  life  when  thus 
blessed,  invigorate  the  principles  of  genuine  religion,  pre- 
pare for  the  sacrifice  of  our  own  will,  habituate  us  to  the 
contemplation  of  things  unseen  and  eternal,  and  lead  us  to 
aspire  after  spiritual  enjoyments.  Let  us,  then,  pray  that 
in  the  day  of  trial,  we  may  receive  that  grace  which  can 
make  affliction  the  means  of  attaining  ends  so  exalted, 
holy,  and  blissful. 

This  will  be  found  particularly  necessary,  when  we  are 
assailed  with  reproach  and  opposition  for  the  sake  of  reli- 
gion. In  this  case  wc  have  in  a  special  manner  fellowship 
with  Christ  in  his  sufferings,  and  we  may  confidently  look 
to  him  for  support  and  for  comfort.  Then,  too,  in  a  par- 
ticular manner,  we  are  called  to  follow  Him,  whose  glories 
shone  in  their  brightest  lustre  when  in  this  cause  he  became 
obedient  unto  death. 

In  the  time  of  temptation  we  need  special  aid  from  above. 
If  you  are  tempted  by  the  things  or  the  men  of  the  world, 
by  the  flesh  or   by  Satan,  imitate  the  servants  of  Christ, 


J 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  353 

who  in  such  circumstances  became  fervent  in  prayer;  com- 
mitted themselves  to  him  who  had  overcome  in  their  cause; 
— without  whose  permission  nothing  could  assail  them  ; — 
and  who  was  able  to  preserve  them.  He  himself  was 
tempted,  but  he  overcame  by  faith  in  the  divine  word, — 
and  he  hath  promised  that,  through  the  same  means,  we 
too  shall  be  victorious. 

When  called  to  arduous  and  self-denying  duties,  we  stand 
in  special  need  of  aid  from  on  high.  Abraham,  when  called 
to  leave  his  kindred  and  his  home,  and,  still  more,  when 
called  to  offer  up  him  in  whom  the  world  was  to  be  blessed, 
is  an  example  of  this. — Moses  and  Aaron  were  often  thus 
tried  ;  and  Caleb  and  Joshua  had  a  very  difficult  part  to 
act  on  the  return  of  the  spies,  and  the  murmuring  of  the 
children  of  Israel.  The  Apostles  and  their  assistants  were 
frequently  engaged  in  duties  the  most  embarrassing  and 
trying.  Their  minds,  however,  were  supported  by  the  en- 
couraging reflection,  that  they  could  do  all  things  through 
their  Lord  who  strengthened  them.  When  we  are  placed 
in  situations  of  difficulty,  and  have  duties  seemingly  oppo- 
site to  perform,  and  duties  requiring  great  wisdom,  meek- 
ness and  firmness,  and  also  many  sacrifices,  let  us  have 
recourse  to  him  who  learned  the  difficulties  connected  with 
obedience,  by  the  things  which  he  suffered.     Heb.  v.  8. 

Prayer  for  assistance  in  duty  ought  to  be  connected  with 
the  faithful  discharge  of  it.  If  we  regard  iniquity  in  our 
hearts,  the  Lord  will  not  hear  us.  In  relation  to  what  I 
have  said  of  waiting  for  an  answer,  I  would  remark,  that 
to  continue  doing  what  is  wrong,  because  we  are  praying 
and  waiting  for  the  removal  of  the  occasion  of  our  error, 
is  quite  inconsistent  with  the  word  of  God.  In  this  way  not 
a  few  act,  and  iiiistake  that  for  waiting  for  an  answer  to 


354  CIIKISTIAN  CONFIDENCE  IN   PKA^EE. 

prayer.  Is  not  this  saying,  that  one  part  of  the  will  of 
God  is  in  opposition  to  another  ? — Is  it  not  saying,  that  evil 
may  be  done  in  order  that  good  may  come  ?  And  is  it  not 
sanctifying  sin  itself,  as  if  the  cause  of  Him  who  is  infinite 
in  wisdom  and  almighty  in  power,  as  well  as  immaculate 
in  holiness,  could  require  for  its  support  a  temporary  breach 
of  his  own  laws.  Whatever  may  be  said  of  his  overrul- 
ing evil  l^or  good,  his  providence  is  not  the  rule  of  our  duty. 
It  is  for  us,  as  little  children,  to  learn  the  will  of  God  from 
his  word  ;  to  obey  it  with  alacrity ;  in  the  way  of  obedience 
to  pray  for  his  kingdom  ;  and  to  leave  all  consequences 
with  him.  All  our  calculations  about  usefulness,  while  ne- 
glecting the  will  of  Heaven,  resolve  themselves  into  the  wis- 
dom of  this  world. 

Forget  not,  my  dear  friend,  that  we  are  very  incompe- 
tent judges  of  what  we  really  need.  We  are  too  apt  to  be 
guided  by  our  feelings,  rather  than  by  our  judgment.  Our 
heavenly  Father  knows  what  we  need,  and  he  consults  our 
profit  more  than  our  feelings :  He  looks  into  eternity,  and 
arranges  our  lot  so  as  best  to  secure  and  increase  our  en- 
joyment of  bliss  in  the  world  to  come, — when  all  his  glory 
shall  be  displayed,  and  his  ways  vindicated.  The  Lord 
heareth  prayer ;  and  though  you  may  not  always  obtain 
the  very  thing  you  ask,  yet  you  will  obtain  what  he  sees  to 
be  better  for  you.  Paul  prayed  thrice,  that  his  trouble  might 
be  removed  :  It  was  not  removed,  but  yet  his  prayer  was 
heard.  His  Lord  said  to  him,  "  My  grace  is  sufficient  for 
thee  ;  for  my  strength  is  displayed  in  thy  weakness."  This 
satisfied  the  apostle,  so  that  he  said,  "Most  gladly,  there- 
fore, will  I  rather  glory  in  my  infirmities,  that  the  power 
of  Christ  may  be  displayed  in  me."  This,  so  far  from 
being  an  objection  against  the  love  of  God,  is  a  most  strik- 


CHRISTIAN  CONFIDENCE  IN  PRAYER.  355 

mg  proof  of  it.  Earthly  parents  may,  and  sometimes  do, 
hurt  their  children,  by  giving  them  all  that  they  ask;  but 
our  heavenly  Father  is  infinitely  wise,  and  he  manifests  his 
Jove  in  a  way  worthy  of  his  wisdom  and  knowledge.  He 
is  a  sun  and  a  shield ;  and  what  is  truly  good  for  us  he 
will  assuredly  give. 

There  are  many  things  which  tend  to  our  hurt,  con- 
cealed under  such  circumstances  which  to  our  view  have 
no  connexion  with  them,  but  yet  they  are  all  known  to 
God  ;  and  being  so,  he  denies  one  thing,  not  on  its  own  ac- 
count, but  because  it  would  lead  to  other  things  which  might 
hurt  us.  This  should  teach  us  to  submit  to  his  will,  and 
to  exercise  the  most  willing  resignation  to  the  dispensations 
of  his  providence.  He  may  allow  one  calamity  to  over- 
take us,  to  preserve  us  from  a  greater,  or  to  pave  the  way 
for  the  bestowment  of  the  very  greatest  of  blessings.  We 
see  but  a  short  way,  but  his  eye  at  one  glance  sees  through 
eternity.  Hence  it  is  that  He  is  not  so  moved  as  we  are  by 
present  events  :  He  views  present  occurrences  as  they  stand 
in  relation  to  futurity  ;  and  he  acts  accordingly.  This  is 
a  consolatory  thought,  and  ought  to  lead  us  to  this  conclu- 
sion, that  what  he  is  pleased  to  give,  we  should  enjoy  with 
gratitude  ;  and  that  what  he  is  pleased  to  inflict,  we  should 
bear  with  patience. 

In  this  world  of  vicissitudes  we  may  expect  changes  in 
our  lot ;  and  at  such  seasons  we  require  much  grace,  that 
we  may  conduct  ourselves  as  becomes  pilgrims  and  stran- 
gers, who  are  heirs  of  the  heavenly  inheritance,  and  are 
waiting  for  the  Lord  from  heaven.  A  change  in  circum- 
stances o'len  detects  what  was  not  in  the  least  suspected. 
Such  a  time  is  truly  a  time  of  need.  Often  has  it  occa- 
sioned a  departure  from  the  truth  j  but  it  has  also  been 


356  CHRISTIAN  CONFIDENCE  IN  PRATER. 

blessed  as  a  means  of  leading  to  it,  and  of  growth  in  the 
knowledge  of  it. 

In  anticipating  futurity,  and,  in  particular,  our  dissolu- 
tion, we  need  to  look  with  deep  seriousness  to  the  guide  of 
our  lot,  and  to  the  conqueror  of  death  Our  great  High 
Priest  is  able  and  ready  to  lead,  comfort,  and  support  us 
with  his  rod  and  staff,  while  passing  the  valley  and  the 
shadow  of  death,  and  to  conduct  us  to  the  abodes  of  perpet- 
ual peace,  happiness  and  glory.  Psalm  xxiii.  4  ;  Jonah  ii. 
In  the  last  hour  we  may  be  sorely  tried  ;  but  if  we  "  look 
again  to  the  holy  tempk;"  of  our  God  and  our  deliverer, 
we  shall  find  that  the  wondrous  and  gracious  the  scenes 
exhibited  on  the  heavenly  mercy-scat,  connected  as  they 
are  with  the  Cross  and  the  appearance  of  the  Lamb  there 
slain,  will  dissipate  the  gloom  of  the  grave,  and  enable  us 
to  glory  in  the  warmth  and  the  perpetuity  of  that  love,  from 
the  benefit  of  which  neither  death  nor  life  can  separate  us. 
Blessed,  indeed,  in  that  hour,  is  the  hope  of  the  heavenly 
inheritance,  where  neither  sin  nor  sufferinir  shall  ever  be 
known  ;  and  where  the  voice  of  praise  and  of  thanksgiving 
shall  forever  be  heard  !  How  delightful  the  thought,  that 
the  whole  of  the  celestial  city  will  be  a  temple  for  God  and 
the  Lamb,  where  the  glory  of  Jehovah  shall  shine  in  its 
utmost  effulgence  in  the  face  of  the  Redeemer,  illuminatinfr 
every  part  of  the  Sanctuary,  and  transforming  every  wor- 
shipper into  his  image  ! 

That  the  enjoyment  of  this  blessedness  may  be  your 
happy  lot,  is  the  prayer  of. 

My  Dear  Friend, 

Yours,  &c. 

END   OF   VOLUME   FIRST. 


* 


'* 


A 


^ 


m 


A 


*• 


»    ♦ 


4 


A^** 


#?♦ 


■h^ 


DATE  DUE 

Iw^S^^^  * 

gAtMi6mm( 

•' 



HIGHSMrTH  i 

U523Q 

Pr1nl«<J 
In  USA 

■  v^ 


A 


m 


I  ^y\ 


